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EELIGIOUS MAXIMS 



HATING A CONNEXION 



THE DOCTRINES 



PEACTICE OF HOLINESS, 



By THOMAS C. UPHAM, D. D. 

Author of the Life of Faith, &c. 



SECOND EDITION. WITH ADDITIONS. 

PHILADELPHIA: ^-^-..^ 

WILLIAM S. MARTIEN 

No. 144 CHESTNUT STREET. 
1854. 







Entered, according to the Act of Congress, in the year 1854, by 

TriLLI Aj>I S. :VIARTIEX . 

In the office of the Clerk of the District Court for the Eastern 

District of Pennsylvania. 



CONTENTS 



Eeligious Maxims Page 9-106 

Christian Humility 107-113 

Christian Loye 114-127 

Personal Feelings — Extracts from the 

Author's Letters from Palestine 128-136 

Religious Stanzas: 

Penitence • 137 

If there is sunshine in the face 138 

Thou Giver of the rising light • • • • 139 

Long did the clouds and darkness roll. • • • 140 

First day of the New Life 140 

Jehovah, Sovereign of my heart 141 

Man's spirit hath an upward look 142 

Although affliction smites my heart 143 

If clouds and storms appear 143 

The Divine Life 144 



ADVERTISEMENT. 



The following Maxims do not have relation to reli- 
gion in its full extent; but to the higher degrees of 
religious experience. They embody, in a concise 
and simple form, many of the principles which are 
laid down and illustrated at some length in the 
larger treatises on holiness. Tested not more by my 
own personal experience than by a careful observa- 
tion of others, they seem to me to be characterized 
by the truth; but I am not so sanguine as to suppose 
that they will all be correctly understood and appre- 
ciated by all persons. They must be interpreted 
and applied, in some degree at least, by the existing 
mental position. Those who are truly seeking after 
holiness of heart, and have realized, in some consid- 
erable degree, the object of their search, will not be 
likely to fail, either in understanding their import, 
or in making a proper application of them. 

U. 



KELIGIOUS MAXIMS. 



I. 

Faith is the continuance as well as the be- 
ginning of the religious life. No man can 
be justified in Christ, unless he is willing to 
renounce all merit and hope in himself; and, 
in the exercise of faith, receive Christ alone 
as the propitiation for his sins. No man 
can experience the grace of sanctification, 
unless, renouncing all other means of sancti- 
fication, all wisdom and all strength of his 
own, he is willing to receive from God, in 
the exercise of faith, that wisdom and that 
strength, moment by moment, without which 
the sanctification of the heart cannot exist. 
II. 
Seek holiness rather than consolation. 
Not that consolation is to be despised, or 
thought lightly of; but solid and permanent 
2 



10 



RELIGIOUS 



consolation is the result rather than the fore- 
runner of holiness; therefore, he who seeks 
consolation as a distinct and independent 
object, will miss it. Seek and possess holi- 
ness, and consolation (not perhaps often in 
the form of ecstatic and rapturous joys, but 
rather of solid and delightful peace) will 
follow, as assuredly as warmth follows the 
dispensation of the rays of the sun. He 
who is holy, must be happy. 
III. 

In whatever you are called upon to do, 
endeavour to maintain a calm, collected, and 
prayerful state of mind. Self-recollection is 
of great importance. ^'It is good for a man 
to wait quietly for the salvation of the 
Lord." He, who is in what may be called 
a spiritual hurry, or rather who runs with- 
out having evidence of being spiritually sent, 
makes haste to no purpose. 
IV. 

Be silent when blamed and reproached 
unjustly, and under such circumstances that 
the reproachful and injurious person will be 
likely, under the influence of his own reflec- 



MAXIMS. 11 

tions, to discover his error and wrong speedi- 
ly. Instead of replying, receive the inju- 
rious treatment with humility and calmness; 
and He, in whose name you thus sujBfer, will 
reward you with inward consolation, while 
he sends the sharp arrow of conviction into 
the heart of your adversary. 

V. 

Be not disheartened because the eye of 
the world is constantly and earnestly fixed 
upon you, to detect your errors, and to re- 
joice in your halting. But rather regard 
this state of things, trying though it may 
be, as one of the safeguards which a kind 
Father has placed around you, to keep alive, 
in your own bosom, an antagonist spirit of 
watchfulness, and to prevent those very mis- 
takes and transgressions, which your ene- 
mies eagerly anticipate, 
vr. 

Do not think it strange when troubles 
and persecutions come upon you. Rather 
receive them quietly and thankfully, as com- 
ing from a Father's hand. Yea, happy are 
ye, if, in the exercise of faith, you can look 



12 RELIGIOUS 

above the earthly instrumentality, above the 
selfishness and malice of men, to him who 
has permitted them for your good. Thus 
persecuted they the Saviour and the pro- 
phets. 

VII. 

"Be ye angry and sin not." The life of 
our Saviour, as well as the precepts of the 
apostles, clearly teaches us, that there may 
be occasions, on which we may have feelings 
of displeasure, and even of anger, without 
sin. Sin does not necessarily attach to 
anger, considered in its nature, but in its 
degree. Nevertheless, anger seldom exists 
in fact, without becoming in its measurement 
inordinate and excessive. Hence it is im- 
portant to watch against it, lest we be led 
into transgression. Make it a rule, there- 
fore, never to give any outward expressions 
to angry feelings (a course which will ope- 
rate as a powerful check upon their exces- 
sive action) until you have made them the 
subject of reflection and prayer. And thus 
you may hope to be kept. 



MAXIMS. 13 

VIII. '^ 

True peace of mind does not depend, as 
some seem to suppose, on the external inci- 
dents of riches and poverty, of health and 
sickness, of friendship and enmities. It has 
no necessary dependence upon society or se- 
clusion; upon dwelling in cities or in the 
desert; upon the possession of temporal 
power, or a condition of temporal insignifi- 
cance and weakness. "The kingdom of God 
is within you.'' Let the heart be right, let 
it be fully united with the will of God, and 
we shall be entirely contented with those 
circumstances in which Providence has seen 
fit to place us, however unpropitious they 
may be in a worldly point of view. He 
who gains the victory over himself, gains the 
victory over all his enemies. 

IX. 

Some persons think of obedience as if it 
were nothing else, and could be nothing else, 
than servitude. And it must be admitted 
that constrained obedience is so. He who 
obeys by compulsion, and not freely, wears 
a chain upon his spirit which continually 
2* 



14 RELIGIOUS 

frets and torments, while it confines him. 
But this is not Christian obedience. To 
obey with the whole heart, in other words, 
to obey as Christ would have us, is essential- 
ly the same as to be perfectly resigned to 
the will of God; having no will but his. 
And he must have strange notions of the 
interior and purified life, who supposes that 
the obedience, which revolves constantly and 
joyfully within the limits of the divine will, 
partakes of the nature of servitude. On the 
contrary, true obedience, that which has its 
seat in the afi'ections, and which flows out 
like the gushing of water, may be said, in a 
very important sense, to possess not only the 
nature, but the very essence of freedom. 

X. 

A sanctified state of heart does not require 
to be sustained by any mere forms of bodily 
excitation. It gets above the dominion, at 
least in a very considerable degree, of the 
nerves and the senses. It seeks an atmo- 
sphere of calmness, of thought, and holy 
meditation. 



MAXIMS. 15 

XI. 

Our spiritual strength will be nearly in 
proportion to the absence of self-dependence 
and self-confidence. When we are weak in 
ourselves, we shall not fail, if we apply to 
the right source for help, to be found strong 
in the Lord. Madam Guyon, speaking of 
certain temptations to which she had been 
exposed, says, "I then comprehended what 
power a soul has which is entirely annihi- 
lated." This is strong language; but when 
it is properly understood, it conveys import- 
ant truth. When we sink in ourselves, we 
rise in God. When we have no strength in 
ourselves, we have divine power in Him who 
can subdue all his adversaries. " The Lord 
is my rock, and my fortress, and my deliv- 
erer; my God, my strength, in whom I will 
trust; my buckler, and the horn of my sal- 
vation, and my high tower." 

XII. 

In proportion as the heart becomes sancti- 
fied, there is a diminished tendency to enthu- 
siasm and fanaticism; and this is undoubt- 
edly one of the leading tests of sanctification. 



16 RELIGIOUS 

One of the marks of an enthusiastic and 
fanatical state of mind, is a fiery and unre- 
strained impetuosity of feeling; a rushing 
on, sometimes very blindly, as if the world 
were in danger, or as if the great Creator 
were not at the helm. It is not only feeling 
without a due degree of judgment, but, what 
is the corrupting and fatal trait, it is feeling 
without a due degree of confidence in God. 
True holiness reflects the image of God in 
this respect as well as in others, that it is 
calm, thoughtful, deliberate, immutable; and 
how can it be otherwise, since, rejecting its 
own wisdom and strength, it incorporates 
into itself the wisdom and strength of the 
Almighty ? 

XIII. 

The hidden life, which God imparts to his 
accepted people, may flourish in solitudes 
and deserts; far from the societies of men 
and the din and disturbance of cities. From 
the cave of the hermit, from the cell of the 
solitary recluse, the fervent prayer has often 
arisen, which has been acceptable in the 
sight of God. But it would be a strange 



MAXIMS. 17 

and fatal misconception, that religion, even 
in its most pure and triumphant exaltations, 
can flourish nowhere else. The home of 
holiness is in the heart, irrespective of out- 
ward situations and alliances ; and therefore 
we may expect to find it, if there are hearts 
adapted to its reception and growth, in the 
haunts of business as well as in the silence of 
retirement; in the palaces of Rome, as well 
as in the deserts of the Thebais. It is a 
fatal mistake to suppose that we cannot be 
holy except on the condition of a situation 
and circumstances in life such as shall suit 
ourselves. It is one of the first principles 
of holiness to leave our times and our places, 
our going out and our coming in, our wasted 
and our goodly heritage, entirely with the 
Lord. Here, Lord, hast thou placed us, 
and we will glorify thee here. 

XIV. 

In the agitations of the present life, beset 
and perplexed as we are with troubles, how 
natural it is to seek earnestly some place of 
rest ! and hence it is that we so often reveal 
our cares and perplexities to our fellow-men, 



18 RELIGIOUS 

and seek comfort and support from that 
source. But the sanctified soul, having ex- 
perienced the uncertainties of all human 
aids, turns instinctively to the great God; 
and hiding itself in the presence and pro- 
tection of the divine existence, it reposes 
there, as in a strong tower, which no ene- 
mies can conquer, and, as on an everlasting 
rock, which no floods can wash away. It 
knows the instructive import of that sublime 
exclamation of the Psalmist, (Ps. Ixii, 5,) 
" My soul, wait thou only upon Grod ; for 
my expectation is from him/' 

XV. 

Speak not often of your own actions, nor 
even, when it can be properly avoided, make 
allusion to yourself, as an agent in transac- 
tions which are calculated to attract notice. 
We do not suppose, as some may be inclined 
to do, that frequent speaking of our actions 
is necessarily a proof, although it may fur- 
nish a presumption, of inordinate self-love or 
vanity; but it cannot be denied, that, by 
such a course, we expose ourselves to tempta- 
tions and dangers in that direction. It is 



MAXIMS. 19 

much safer, and is certainly much more pro- 
fitable, to speak of what has been done for 
us and wrought in us; to speak, for instance, 
of ourselves as the recipients of the goodness 
of God, than to speak of what we have our- 
selves done. But even here, also, although 
it may often be an imperative duty, there is 
need of deliberation and caution. 

XVI. 

There are many persons, who would will- 
ingly be Christians, and eminent Christians 
too, if Christianity were limited to great oc- 
casions. For such occasions they call forth 
whatever pious and devotional resources they 
have, or seem to have, and not only place 
them in the best light, but inspire them, for 
the time being, with the greatest possible 
efficiency. But on smaller occasions, in the 
every-day occurrences and events of life, the 
religious principle is in a state of dormancy ; 
giving no signs of effective vitality and move- 
ment. The life of such persons is not like 
that of the sun, equable, constant, diffusive, 
and beneficient, though attracting but little 
notice; but like the eruptive and glaring 



20 RELIGIOUS 

blaze of volcanoes, which comes forth at 
remote periods, in company with great thun- ^ 
derings and shakings of the earth ; and yet 
the heart of the people is not made glad by 
it. Such religion is vain ; and its possessors 
know not what manner of spirit they are of. 

XVII. 

Out of death springs life. We must die 
naturally, in order that we may live spirit- 
ually. The beautiful flowers spring up from 
dead seeds ; and from the death of those evil 
principles that spread so diffusively and 
darkly over the natural heart, springs up 
the beauty of a new life, the quiet but 
ravishing bloom of holiness. 

XVIII. 

A strong faith has the power to make a 
virtual and present reality of those things 
which are in fact future. Be it so that we 
have not the thing itself in the literal sense 
of the term ; that we have not heaven ; that 
we have not the visible presence of Christ ; 
that we have not those things, whatsoever 
they may be, which constitute the glory and 
blessedness of the future world. But it is 



MAXIMS, 21 

certain that in the Bible we have the pro- 
mise of them — we have the title deed, the 
bond, the mortgage, most solemnly made out 
and delivered to us. All these things are, 
therefore, ours, if we fully believe in the 
promise ; and they can all be made, in the 
exercise of entire faith, a virtual and present 
reality. A man reckons his notes, bonds, 
and bills, which are the certificates and con- 
firmations of absent possessions, as so much 
property, as actual money, although it is 
only virtually and by faith realized to be 
such. He counts himself as truly and really 
owning the property, in amount and kind, 
which the face of his papers, of his notes and 
bonds, represents; and yet he has nothing 
in hand but his papers and his faith in the 
individuals who have signed them. How 
much more then, should we have faith in our 
title-deeds, in our bonds and testaments, 
which are written in the blood of the Son of 
God, are confirmed by the oath of the 
Father, and are witnessed by the Holy 
Ghost! And how much more should we, 
having such deeds and bonds, and such im- 
3 



22 RELIGIOUS 

mutable confirmations of them, count God 
ours, and Christ and the Holy Spirit ours, 
and eternal glory ours ! 

XIX. 

It is an excellent saying of the celebrated 
Fenelon, '' It is only imperfection that com- 
plains of what is imperfect/' It would be 
well for those who aim at Christian perfec- 
tion to remember this. Surrounded by those 
who constantly exhibit defects of character 
and conduct, if we yield to a complaining 
and impatient spirit, we shall mar our own 
peace, without having the satisfaction of 
benefitting others. When the mind is in a 
right position, absorbed in God and truly 
dead to the world, it will not be troubled by 
these things. Or if it be otherwise, and we 
are in fact afflicted, it will be for others and 
not for ourselves ; and we shall be more dis- 
posed to pity than to complain. 

XX. 

Prayer without faith is vain. A pious 
English writer, one who lived as far back as 
the days of the Puritans, and who uses vari- 
ous homely but instructive illustrations after 



MAXIMS. 23 

the manner of those times, calls prayer "the 
BUCKET of the soul, by which it draws water 
out of the wells of salvation; but without 
faith, you may let down this bucket again 
and again, and never bring up one drop of 
solid comfort."* It is faith which fills the 
bucket. And accordingly, if our faith be 
weak, we shall find but poor and famishing 
returns. A full bucket depends on the con- 
dition of a strong faith. 

XXI. 

One of the most important requisites of a 
holy life is patience: and by this, we do 
not mean merely a meek and quiet temper, 
when one is personally assaulted and injured ; 
but a like meekness and quietness of temper 
in relation to the moral and religious pro- 
gress of the world. We may be deeply 
afflicted in view of the desolations of Zion ; 
but let us ever remember and rejoice, that 
the cause of truth and holiness is lodged 
safely in the hands of God. With him a 
thousand years are as one day; and in the 
darkest moments, when Satan seems to be 

* Symond's Sight and Faith, printed in 1651. 



24 RELIGIOUS 

let loose with ten-fold fury, let us thank God 

and take courage, because the Lord God 
Omnipotent reigneth. 

XXII. 

It may sometimes be practically important 
to make a distinction between a renunciation 
of the world and a renunciation of ourselves. 
A man may, in a certain sense and to a cer- 
tain extent renounce the world, and yet may 
find himself greatly disappointed in his anti- 
cipations of spiritual improvement and bene- 
fit. He has indeed renounced the world as 
it presents itself to us in its externalities; 
he has renounced its outward attractions; 
its perverted and idle shows. He may have 
carried his renouncement so far as to seclude 
himself entirely from society, and to spend 
his days in some solitary desert; but it 
avails nothing, or almost nothing, because 
there is not at the same time an internal 
renunciation ; a crucifixion and renunciation 
of self. A mere crucifixion of the outward 
world may still leave a vitality and luxuri- 
ance of the selfish principle; but a cruci- 
fixion of self necessarily involves the cruci- 



MAXIMS. 25 

fixion, in the Scripture sense, of every thing 
else. 

XXIII. 

It is one among the pious and valuable 
maxims, which are ascribed to Francis de 
Sales: "A judicious silence is always better 
than truth spoken without charity." The 
very undertaking to instruct or censure 
others, implies an assumption of intellectual 
or moral superiority. It cannot be expected, 
therefore, that the attempt will be well re- 
ceived, unless it is tempered with a heaven- 
ly spirit. '^ Though I speak with the tongues 
of men and of angels, and have not charity, 
I am become as soundino; brass or a tinklino; 
cymbal." 

XXIV. 

We may be deprived of outward consola- 
tions, and still have consolations of heart; 
but this is not all. We may be deprived, in 
the sovereignty of God, and for wise pur- 
poses, of inward consolations also; and may 
be left for a time, in a state of mental bar- 
renness and desolation; and yet faith, pre- 
cious faith, discouraging as this state of 
3* 



26 RELIGIOUS / 

things may seem, may still remain; and not 
feebly merely, but in the strength and ful- 
ness of its exercise. It is still our delight- 
ful privilege to say of God, that he is our 
God, our Father, our Friend and portion. 
*^ Blessed is the man that trusteth in the 
Lord." 

XXV. 

No man ever arrived at Christian perfec- 
tion, no man ever can arrive at that en- 
nobling state, who walks by sight, rather 
than by faith, and of whom it cannot be 
said, as of the father of the faithful, '' he 
went out, not knowing whither he went.'' 
Perhaps we may say, it is the highest attain- 
ment of the soul, (certainly it is the founda- 
tion of the highest or perfect state in all 
other Christian attainments,) that of entire 
and unwavering confidence in God. God, 
we are thine, for ever thine. We will not 
let thee go until thou bless us; and when 
thou dost bless us, still we will not let thee 
go. For without thee, even blessing would 
be turned into cursing. Therefore we will 
ever trust in thee. 



MAXIMS. 27 

XXVI. 

Always make it a rule to do every thing 
"which it is proper and a duty to do, in the 
best manner, and to the best of your ability. 
An imperfect execution of a thing, where we 
might have done better, is not only unprofit- 
able, but it is a vicious execution, or in other 
words, is morally wrong. He who aims at 
perfection in great things, but is willing to 
be imperfect in little things, will find him- 
self essentially an imperfect man. The per- 
fection of the greater will be no compensa- 
tion, and no excuse for the imperfection of 
the less. Such a person wants the essential 
principle of universal obedience. Consider 
well, therefore, what God, in his providence, 
would have you perform ; and if you feel the 
spirit of those directions which require us to 
do all things ae unto God rather than unto 
men, you will not do them with a false heart 
or a feeble hand. And thus in small things, 
as well as in great, in those which are unseen, 
as well as in those which attract notice, it 
shall be said of you, "Well done, good and 
faithful servant." 



28 RELIGIOUS 

XXVII. 

A fixed, inflexible will, is a great assist- 
ance in a holy life. Satan will suggest a 
thousand reasons why we should yield a 
little to the temptations by which we are 
surrounded; but let us ever stand fast in our 
purpose. A good degree of decision and 
tenacity of purpose is of great importance 
in the ordinary affairs of life. How much 
more so in the things of religion! He who 
is easily shaken will find the way of holiness 
difficult, perhaps impracticable. A double- 
minded man, he who has no fixedness of 
purpose, no energy of will, is ''unstable in 
all his ways." Te who walk in the narrow 
way, let your resolution be unalterable. 
Think of the blessed Saviour. "My God, 
my God, why hast Tliou forsaken me?" 
Though he was momentarily forsaken, at 
least so far as to be left to anguish incon- 
ceivable and unutterable, his heart, never- 
theless, was fixed, and he could still say, 
''My God, my God." 

XXVIII. 

We may pray with the intellect without 



MAXIMS. 29 

praying with the heart; but we cannot pray 
with the heart without praying with the in- 
tellect. Such are the laws of the mind, that 
there can be no such thing as praying with- 
out a knowledge of the thing we pray for. 
Let the heart be full, wholly given up to the 
pursuit of the object; but let your perception 
of the object be distinct and clear. This will 
be found honourable to God and beneficial 
to the soul. 

XXIX. 

Many persons think they are seeking 
holiness, when they are in fact seeking the 
"loaves and fishes.'' To be holy is to be 
like Christ, who, as the Captain of our sal- 
vation, was made perfect through suffering. 
We must be willing to bear the cross, if we 
would wear the crown. In seeking holiness, 
therefore, let us think little of joy, but much 
of purity; little of ourselves, but much of 
God; little of our own will, but much of the 
divine will. We will choose the deepest 
poverty and affliction, with the will of God, 
rather than all earthly goods and prosperi- 
ties without it. It is God we seek, and not 



30 RELIGIOUS 

happiness. If we have God, he will not fail 
to take care of us. If we abide in him, even 
a residence in hell could not harm us. " As 
the hart panteth after the water-brooks, so 
panteth my soul after thee, God. My 
soul thirsteth for God, for the living God." 

XXX. 

Thou hast contended with Satan, and hast 
been successful. Thou hast fought with him, 
and he has fled from thee. But 0, remem- 
ber his artifices. Do not indulge the belief 
that his nature is changed. True, indeed, 
he is now very complacent, and is, perhaps, 
singing thee some syren song; but he was 
never more a devil than he is now. He now 
assaults thee, hy not assaulting thee; and 
knows that he shall conquer, when THOU 

TALLEST ASLEEP, 

XXXI. 

The value of a thing is known by what it 
takes to preserve it, as well as by what it 
originally cost. Men may steal your dia- 
monds, who would not trouble things of less 
worth. The cost of holiness was the blood 
of the Son of God; and greatly does he mis- 



I 



MAXIMS. 81 

take, who supposes that it can be preserved 
by any thing short of eternal vigilance. 

XXXII. 

If earthly plants are permitted to spring 
up in the heart, how is it possible that the 
tree of holiness should flourish? With the 
ground already occupied with earthly pro- 
ducts, the roots of sanctification, deprived of 
the nourishment which should sustain them, 
necessarily wither and die. There is not 
nutriment enough to sustain both. Hence it 
is that our Saviour, in his divine wisdom, 
tells us of those who are choked with the 
riches, and cares, and pleasures of this life, 
"and BRiNa no fruit to perfection." 

XXXIII. 

The power of Satan is great; and it is 
his appropriate business continually to as- 
sault the saints of God. If then, in some 
unhappy and evil moment (by thine own 
fault be it remembered) he gains an advan- 
tage, lament over it deeply, but do not be 
discouraged. Remember, if the great ene- 
my gets from thee thy resolution^ thy fixed 
purpose, he gets all. To be defeated is not 



32 RELIGIOUS 

■wholly to be destroyed; but on the con- 
trary, he, and he only, hath victory written 
upon his forehead, who, in the moment of 
severest overthrow, hath still the heart to 
say, " with the Lord helping me, I will try 

AGAIN." 

XXXIV. 

It seems to have been the doctrine of some 
advocates of Christian perfection, especially 
some pious Roman Catholics of former times, 
that the various propensities and affections, 
and particularly the bodily appetites, ought 
to be entirely eradicated. But this doctrine, 
when carried to its full extent, is one of the 
artifices of Satan, by which the cause of holi- 
ness has been greatly injured. It is more 
difficult to regulate the natural principles 
than to destroy them ; and there is no doubt 
that the more difficult duty in this case, is 
the scriptural one. We are not required to 
eradicate our natural propensities and affec- 
tions, but to furify them. We are not re- 
quired to cease to be men, but merely to be- 
come holy men. 



MAXIMS. 33 

XXXV. 

It is of the nature of holiness to unite with 
whatever is like itself. It flies on eagle's 
wings to meet its own image. Accordingly 
the soul, so long as it is stained with sin, has 
an affinity with what is sinful. But when it 
is purified from iniquity, it ascends boldly 
upward, and rests, by the impulse of its own 
being, in the bosom of its God. The element 
of separation is taken away, and a union, 
strong, sincere, and lasting, necessarily takes 
place. ''He that is joined unto the Lord^ 
is one spirit.'' 1 Cor. vi. 17. 

XXXVI. 

It is sometimes the case, that those who 
are seeking sanctification, anticipate results 
which are more accordant with human wis- 
dom than with the ways of divine Provi- 
dence. They say, "make me clean, and I 
shall have UNDEHSTANDiNa, Sanctify me, 
and I shall be made Steono." Such antici- 
pations, which show that the heart is not yet 
delivered from its worldliness, are not con- 
firmed, in the sense in which they now exist 
in the mind, by their subsequent experience. 
4 



34 



RELIGIOUS 



When sanctified, as they are thoroughly 
emptied of self, they have neither wisdom 
nor strength of their own. They know not 
what to do, nor how to do it. They abhor 
the idea of placing confidence in themselves, 
and find they must apply to the Saviour for 
everything. They derive all from him. In 
the language of Scripture, he is made to 
them " wisdom, and righteousness, and sanc- 
tification, and redemption; that, according 
as it is written, he that glorieth, let him 

GLORY IN the LORD," 

XXXVII. 

It is a melancholy fact, that the religion 
of many persons is not constantly operative, 
but is manifested periodically, or at some 
particular times. It is assumed, for instance, 
on the Sabbath, but is laid aside on the shelf 
during the week days ; but true holiness, be 
it remembered, is not a thing to be worn for 
occasions ; to be put ofi* or put on, with an 
easy accommodation to circumstances, or to 
one's private convenience. It takes too deep 
root in the heart to be so easily disposed of 
as such a course would imply. It is meat. 



1 



MAXIMS. 85 

with which we are fed ; clothing, with which 
we are clothed; the interior and permanent 
principle of life, which animates and sustains 
the whole man. 

XXXVIII. 

The remark is somewhere made, and very 
correctly, that ''it is a great loss to lose an 
affliction.'^ Certain it is, that afflictions have 
great power in purifying the mind; and if 
it be true that mental purification, in other 
words, holiness, is a result of all others the 
most desirable, we may properly attach a 
great value to whatever tends to this result. 
Prosperities flatter us with the hope that our 
rest is here ; but afflictions lead our thoughts 
to another and better land. ''Whom the 
Lord loveth he chasteneth; and scourgeth 
every son that he receiveth." 

XXXIX. 

It is a striking remark, ascribed to St. 
Augustine, that prayer is the measure of 
love. A remark, which implies that those 
who love much will pray much; and that 
those who pray much will love much. This 
remark is not more scripturally than philoso- 



36 RELIGIOUS 

phically true. It is the nature of love to 
lead the person who exercises this passion, 
as it were, out of himself. His heart is con- 
tinually attracted toward the beloved object. 
He naturally and necessarily exercises, in 
connection with the object of love, the com- 
munion of the affections; and this, it will 
be readily seen, viz. the communion of the 
affections, is the essential characteristic, and 
perhaps, it may be said, the essence and sum 
of prayer. In acceptable prayer the soul 
goes forth to God in various acts of adora- 
tion, supplication, and thanksgiving; all of 
which imply feelings of trust and confidence, 
and particularly love to him who is the ob- 
ject of prayer. Accordingly, he who loves 
much, cannot help praying much; and, on 
the other hand, when the streams of holy 
communion with God fail in any considerable 
degree, it is a sure sign that there is a shal- 
lowness and drought in that fountain of love 
from which they have their source. 

XL. 

The divine life, which in every stage of its 
existence depends upon the presence of the 



MAXIMS. 37 

Spirit of God, places a high estimate on 
mental tranquillity. It is no new thing to 
remark that the Holy Spirit has no con- 
geniality with, and no pleasure in the soul, 
where strife and clamour have taken posses- 
sion. If, therefore, we would have the Holy 
Spirit with us always, we must avoid and 
flee, with all the intensity of our being, all 
inordinate coveting, all envying, malice, and 
evil speaking, all impatience, jealousy, and 
anger. Of such a heart, and such only, 
which is calm as well as pure, partaking 
something of the self-collected and sublime 
tranquillity of the divine mind, can it be 
said, in the truest and highest sense, that it 

is a TEMPLE FITTED FOR THE INDWELLING OF 

THE Holy Ghost. 

XLI. 

Where there is true Christian perfection, 

there is always great humility, a Christian 

grace which it is difficult to define, but which 

implies at least a quiet and subdued, a meek 

and forbearing spirit. Whatever may be our 

supposed gifts and graces, whatever may be 

our internal pleasures and raptures, they are 
4* 



38 RELiaious 

far from furnishing evidence of completeness 
of Christian character without humility. It 
is this grace, which, perhaps more than any 
other, imparts a beauty and attractiveness 
to the religious life ; and which, while it is 
blessed with the favour and approbation of 
God, has the additional efficacy of disarming, 
in a considerable degree, even the hostility 
of unholy men. It has the appearance of a 
contradiction in terms, but is nevertheless 
true, that he who walks in humility walks in 
power. 

XLII. 

It is, perhaps, a common idea, that humili- 
ty implies weakness ; and that lowliness of 
spirit is the same thing with spiritual imbe- 
cility; but this certainly is not a correct 
view. Christian humility, it is true, has 
nothing in itself; but it has much in God. 
In a word, it is the renunciation of our own 
wisdom, that we may receive wisdom from 
above ; the negation and banishment of our 
own strength, that we may possess divine 
strength; the rejection of our own righteous- 
ness, that we may receive the righteousness 



I 



MAXIMS. 39 

of Christ. How, then, can it possibly be 
weak and imbecile, while it merely casts off 
the broken shield of earth, that it may put 
on the bright panoply of heaven ? 

XLIII. 

In vain does the man attempt to see, whose 
sight is obscured by the cataract, or by some 
other equally ruinous disease. Nor is he less 
blind, over whose spiritual eye sin has drawn 
its opaque scales and films. Hence it is said 
in Scripture, ^'The light shineth in darkness, 
and the darkness comprehended it not." 
But break off and purge away the spiritual 
cataract, and the power of vision will return. 
In proportion as the eye of the soul is puri- 
fied from the perplexity of earthly corrup- 
tions, does Christ become the true light of 
the mind; and the beauty of the divine cha- 
racter begins from that moment to unveil itself 
in all its wonderful perfection. '^Blessed 

ARE THE PURE IN HEART, FOR THEY SHALL 

SEE God." 

XLIV. 

Pray earnestly for sanctification. Let 
this be the desire of your heart from morn- 



40 RELIGIOUS 

ing till evening, and from evening till morn- 
ing. On this subject keep the soul resolute- 
ly fixed. Take no denial. Refuse to be 
comforted till you are blessed. But, never- 
theless, be careful that you impose no con- 
ditions upon God. Say not, Thou must do 
it in this way or in that. Remember, He is a 
sovereign, and that you are nothing. Some- 
times he comes and turns out the evil legions 
of the heart with observation and with a 
triumphant shout. But not unfrequently he 
is mighty in his silence, and smites and 
destroys his enemies by an agency so myste- 
rious and secret, that it seems to be alike 
unseen and unheard. ^ 

XLV. 

When, on a certain occasion, the pious 
Fenelon, after having experienced much 
trouble and persecution from his opposers, 
was advised by some one to take greater 
precautions against the artifices and evil 
designs of men, he made answer in the true 
spirit of a Christian, moriamur in simplici- 
TATE NOSTRA, ^^let US die in our simplicity.'^ 
He that is wholly in Christ, has a oneness 



MAXIMS. 41 

and purity of purpose altogether inconsist- 
ent with those tricks and subterfuges which 
are so common among men. He walks in 
broad day. He goes forth in the light of 
conscious honesty. He is willing that men 
and angels should read the very bottom of 
his heart. He has but one rule. His lan- 
guage is, in the ordinary affairs of life, as 
well as in the duties of religion, ''My Father, 
what wilt thou have me to do?" — This is 
Christian simplicity ; and happy, thrice hap- 
py is he who possesses it. 

XLVI. 

If we wish to rise high in God, we must be 
willing to sink low in ourselves. It may 
seem like a contradiction in terms, but it is 
nevertheless true, that there is no elevation 
in true religion higher than that of profound 
humility. He that would be the greatest 
must become the least. He who was equal 
with God, condescended to become man; 
and it was the beloved Son of the Most 
High that washed the feet of the disciples. 

XLVII. 

It is not by the mere number of our words 



42 BELIGIOUS 

and actions, that we can most effectually 
serve the cause of God, and glorify his name. 
It is the temper in which they are done, 
rather than the mere multiplication of them, 
which gives them power. It was the remark 
of a good man, who had much experience as 
a minister of the gospel, that "we mar the 
work of Grod hy doing it in our own spirit.'' 

XL VIII. 

Many persons seem to be more solicitous 
for strong emotions than for right emotions. 
It would perhaps be a fair representation of 
their state to say the burden of their prayer 
is, that their souls might be like "the chariots 
of Amminadib," or that, like Paul, they may 
be caught up into the third heavens. They 
seem desirous, perhaps almost unconsciously 
to themselves, to experience, or to do, some 
great as well as some good thing. Would it 
not be better for them, in a more chastened 
and humble temper of mind, to make it the 
burden and emphasis of their supplication, 
that they may be meek, forbearing, and for- 
giving ; that they may have a willingness to 
wash the disciples' feet, and have great love 



MAXIMS. 43 

even for their enemies ; in a word, that they 
may bear the image of Christ, who came, not 
with observation, but was " meek and loivly 
of heart r' 

XLIX. 

It is quite possible for a man to possess 
evidence of sanctification, who is temporarily 
destitute of joyful and rapturous emotions; 
but it is not possible for a man to possess 
such evidence, who is destitute of a living, 
operative, and effective conscience. On no 
part of our nature does sanctification work 
greater effects than on the conscience. It 
may be said to give to it an intensity and 
multiplicity of existence; so that like the 
flaming sword of the cherubims, it turns 
every way and guards the tree of life. 

L. 

The man who is troubled at great sins, 
particularly such as involve a degree of noto- 
riety, but finds himself slightly affected and 
troubled in the commission of small or hid- 
den ones, has but little claim to the grace of 
sanctification. One of the surest marks of 
sanctification is an increased sensitiveness to 



44 RELIGIOUS 

sin in all its degrees. The slightest sin is a 
source of unspeakable misery to the sancti- 
fied heart; and gives the soul no rest, till 
it is washed out in overflowing tears of peni- 
tence. 

LI. 

In a state of mere justification, it is often 
and perhaps generally the case, that it re- 
quires a great mental efi'ort to turn our 
thoughts and afi'ections from worldly objects, 
and to fix them, promptly and firmly, upon 
God. In a state of sanctification, it is the 
reverse of this. To a holy heart, the diffi- 
cult and painful effort is to turn away its 
thoughts and affections from the supreme 
object of its love, and to fix them, even when 
duty authorizes it, upon objects of an infe- 
rior nature. 

LII. 

Persons sometimes miss the blessing of 
sanctification by aiming at it, not being 
aware of the artifices of the adversary, in 
what may perhaps be called an unsanctified 
manner. We are not to desire sanctifica- 
tion, which is probably the case with some^ 



MAXIMS. 45 

merely because it is an elevated and honour- 
able state of soul, and in point of rank 
far above any other moral condition, but 
because it is the only true and worthy con- 
summation of our moral and religious exist- 
ence, and especially because it is the will of 
our heavenly Father. 

LIII. 

All persons are willing to be justified, be- 
cause all are willing to be saved. But all 
are not willing to be sanctified, because all 
are not willing to renounce the pleasures of 
the world. 

LIV. 

A spirit of entire obedience is one of the 
important characteristics of a sanctified state. 
Not obedience merely, but entire obedience. 
He who obeys in some things, but is fretful 
and rebellious in others, has not the reality ; 
and it can hardly be said that he has even 
the appearance of holiness. 

LV. 

He that is united to God loves solitude; 
but it is solitude in the relative rather than 
the absolute sense. True, he is secluded 
5 



46 KELIGIOUS 

from men; but while he is shut out from the 
world, he is shut up in Grod; and in the ab- 
sence of human society, has the far better 
society of the Infinite Mind. 

LVI. 

'^ Little love^ little trusty'' says Archbishop 
Leighton. The converse of this is equally 
true. If there be but little trust, there will 
be but little love. If we believe the words 
of our heavenly Father with the whole heart, 
it will be certain that we shall love him with 
the whole heart. 

LVII. 

Sanctification consists in love, rather than 
in KNOWLEDGE. Nevertheless, it is a great 
and delightful truth, that those w^ho love 
much, shall know much. They shall be led 
to the very heights of knowledge. Love 
shall bring light. The great God himself 
will be their teacher. 

LVIII. 

How pleasant, how delightful is a holy 
imagination! It instinctively refuses and 
throws away every thing that can defile. It 
is a sort of inner sanctuary; or perhaps we 



MAXIMS. 47 

may call it the bridal chamber of the soul, 
fitted up and adorned with everything pure 
in earth and beautiful in heaven ; and God 
himself is the bright light thereof. 

LIX. 

'' Let not your heart he troubled.'' And 
in regard to those who indulge the hope that 
they are sanctified in Christ Jesus, we may 
well inquire, why should their heart be trou- 
bled? Have they not a great Protector? 
Must not the archers first hit Him whom 
thy soul loveth, before they can hit thee ? 
"What can harm thee," says Archbishop 
Leighton, who spoke on these things from 
the fulness of his own pious spirit, "when 
all must first touch God, within whom thou 
hast enclosed thyself?" 

LX. 

It is a great art in the Christian life to 
LEARN TO BE SILENT. Under Oppositions, 
rebukes, injuries, still be silent. It is 
better to say nothing, than to say it in an 
excited or angry manner, even if the occa- 
sion should seem to justify a degree of anger. 
By remaining silent, the mind is enabled to 



48 RELIGIOUS 

collect itself, and to call upon God in secret 
aspirations of prayer. And thus you will 
speak to the honour of your holy profession, 
as well as to the good of those who have in- 
jured you, when you speak from Gfod. 

LXI. 

It is important to make a distinction be- 
tween sorrow and impatience. We may feel 
sorrow without sin, but we can never feel 
impatience without sin. Impatience always 
involves a want of submission; and he who 
is wanting in submission, even in the small- 
est degree, is not perfect before God. 

LXII. 

We may lay it down as a principle in the 
religious life, that everything is wrong in 
regard to which we cannot ask the divine 
direction and blessing. When we sin, we 
wish, like our first parents, to hide ourselves 
from Him whom we have offended. But it 
is the nature of a pure heart always to seek 
God. Its language is, in all the occurrences 
and duties of life, ''My Father, what wilt 
thou have me to do?" 



I 



MAXIMS. 49 

Lxiir. 
A Christian is prospectively a citizen of 
heaven; but actually, and at the present 
time, he is a citizen of the world. Remem- 
ber this, and do not think so much of what 
is to be as to forget what is, We have a 
great work in the present life, and in the 
precise situation where God has placed us. 
Angels glorify God in heaven; men must 
glorify him on the earth. 

LXIV. 

Many profess religion; many, we may 
charitably hope, possess religion; but few, 
very few, if we may judge from appearances, 
are aiming with all their powers at perfec- 
tion in religion. Nevertheless, it is only 
upon this last class that the Saviour looks 
with unmingled approbation. In regard to 
all those who aim at anything short of bear- 
ing his full image, it may be said with truth, 
that he is wounded in the house of his 
friends. 

LXV. 

If we would walk perfectly before God, 
we must endeavour to do common things. 



50 



RELIGIOUS 



such as are of every day's occurrence, and 
of but small account in the eyes of the 
world, in a perfect manner. Some persons 
are so mentally constituted, that they could 
more easily undergo the sufferings of mar- 
tyrdom, than properly regulate and control 
their feelings in their families during twenty- 
four hours. How dreadful is that delusion, 
which excuses itself in its imperfections, be- 
cause in the providence of God, it is not 
permitted to do or suffer some great thing. 
Happy is he who can do God's will in the 
solitary place, and who can win the crown 
without going to the stake. 

LXVI. 

It is a most dangerous mistake to suppose 
that we can compensate, by exterior acts, 
however important they may be, for a want 
of interior devotion. Men may even minis- 
ter at the altar, with all the outward elo- 
quence of a Massillon, and yet with hearts 
full of unbelief. A want of a right or per- 
fect state of the outward action, may expose 
us to the condemnation of men; but an im- 
perfection of the inward or spiritual action, 



MAXIMS. 51 

exposes us to the condemnation of God. If 
we can please both God and men, it is well; 
but above all things, let us not fail to please 
God, who, in opposition to the course which 
men usually take, regards the inward princi- 
ple much more than the mere outward de- 
velopment of it. 

LXVII. 

If we fail on suitable occasions to declare 
what God has done for our souls, we shall 
be likely to offend our heavenly Father. 
But on the other hand, if we make such de- 
clarations, Satan will be likely to be present, 
and tempt us to spiritual pride. Happy is 
the man who can relate and extol God's 
gracious dealings with him, with such meek- 
ness and humility as to furnish no entrance 
to evil. 

LXVIII. 

It will help us to ascertain whether we are 
truly humble, if we inquire whether we are 
free from the opposites of humility. The 
opposites of a humble state of mind, (or at 
least those things which sustain a divergent 
and antagonist relation,) are impatience. 



52 RELIGIOUS 

uneasiness, a feeling that something, and 
perhaps muchj depends on ourselves, undue 
sensitiveness to the praise and the reproofs 
of men, and censoriousness. No man should 
account himself truly humbled, who is the 
subject of these unhappy states of mind. 

LXIX. 

It is a great practical principle in the 
religious life, that a state of suffering fur- 
nislies the test of love. When God is pleased 
to bestow his favours upon us, when his 
blessings are repeated every hour, how can 
we tell whether we love him for what he is 
or for what he gives? But when, in seasons 
of deep and varied afflictions, our heart still 
clings to him as our only hope and only joy, 
we may well say, '' Thou knowest all things. 
Thou knowest that I love thee." 

LXX. 

In believing in the possibility of present 
sanctification, and in combining with this be- 
lief the determination to attain to it, we realize 
in ourselves the possession of that shield of 
faith mentioned in the Scriptures, by means 
of which we are enabled to quench the fiery 



MAXIMS. 53 

darts of the adversary. On the contrary, in 
rejecting this belief, and in acting in accord- 
ance with this rejection, we throw away our 
shield ; and it is no more than reasonable to 
expect that we shall be pierced through and 
through with the enemy's weapons. 

LXXI. 

As a general thing, it may be expected 
that all Christians will find themselves able 
to bear the gkeat crosses of life, because 
they come with observation; they attract 
notice by their very magnitude; and by put- 
ting the soul on its guard, give it strength to 
meet them. But happy, thrice happy is he, 
who can bear the little crosses which ever 
lie in wait, and which attack us secretly, and 
without giving warning, like a thief in the 
night. 

LXXII. 

We are told in the Scriptures that all 
things are the Christian's. Heaven, Christ, 
God,' things present, and things to come, all 
are his. But the possession in the present 
life is of a two-fold nature — sometimes by 
present enjoyment, and sometimes by faith. 



64 RELIGIOUS 

More commonly, and undoubtedly for wise 
reasons, the possession is by faith; but in 
the view of Him, whose life is hid with 
Christ, the possession is not on that account 
any the less sure. 

LXXIII. 

In endeavouring to estimate the genuine- 
ness of our religious experiences, we should 
ever keep in mind that all those experiences 
which are wrought by the Spirit of God, and 
are genuine in their character, tend decided- 
ly and uniformly to personal humility, 
" Blessed are the poor in spirit, for theirs is 
the kingdom of heaven." How can it be 
otherwise? The tendency of all true reli- 
gion is to make God everything, and our- 
ourselves comparatively nothing; to sink the 
creature, while it elevates and enthrones the 
Creator in the centre of the heart. " God 
resisteth the proud, but giveth grace unto 
the humble." 

LXXIV. 

The height and sum of religion is to bear 
the image of Christ. But can those flatter 
themselves that they bear the Saviour's 



n 



MAXIMS. 55 

image, who are overcome and are rendered 
impatient by every trifling incident of an 
adverse nature ? 0, remember that the life 
of Christ was from beginning to end a life of 
trouble. He was often misunderstood and 
ill-treated by all classes ; he was persecuted 
by the Pharisees; sold by the traitor whom 
he had chosen as one of his disciples; reviled 
by the thief on the cross; put to death. But 
he was far more desirous of the salvation 
and good of his enemies, than he was of 
personal exemption from their persecutions. 
''Father, forgive them; for they know not 
what they do." 

LXXV. 

There are various views of Christian per- 
fection, which, on being analyzed, amount to 
the same thing; and when properly under- 
stood, may be regarded as all equally cor- 
rect. The author of the Imitation of Christ, 
says, it consists in man's offering up himself 
"with his whole heart to the will of God; 
never seeking his own will either in small or 
great respects, either in time or eternity; 
but with an equal mind weighing all things 



56 RELiaious 

in the balance of the sanctuary; and receiv- 
ing both prosperity/ and adversity with con- 
tinual thanksgiving.'' 

LXXVI. 

Men bestow honour upon one another. 
Sometimes they build up, sometimes they 
pull down. But human opinions cannot 
alter the reality of things, by making it 
greater or less that it is. Every man is 
truly such and such only as he is in the 
SIGHT OF God. 

LXXVII. 

Some persons seem to be able to trust God 
in everything, excepting in one particular, 
viz., they feel that they must do their own 
fighting. But what is the language of Scrip- 
ture? "Dearly beloved, avenge not your- 
selves. Vengeance is mine, saith the Lord." 
It is said of Christ himself. Matt. xii. 19, he 

SHALL NOT STRIVE. 

LXXVIII. 

When I witness the erroneous estimate 
which men often place on certain kinds of 
human knowledge, I am reminded of one of 
the remarkable sayings which abound in the 



MAXIMS. 57 

practical writings of St. Augustine. "Un- 
happy is he who knows everything else, and 
does not know God. Happy is he who 
knows God, though he should be ignorant of 
everything else.'' 

LXXIX. 

There are two classes of Christians ; those 
who live chiefly by emotion, and those who 
live chiefly by faith. The first class, those 
who live chiefly by emotion, remind one of 
ships, that move by the outward impulse of 
winds operating upon sails. They are often 
at a dead calm, often out of their course, 
and sometimes driven back. And it is only 
when the winds are fair and powerful that 
they move onward with rapidity. The other 
class, those who live chiefly by faith, remind 
one of the magnificent steamers which cross 
the Atlantic, which are moved by an interior 
and permanent principle; and which, setting 
at defiance all ordinary obstacles, advance 
steadily and swiftly to their destination, 
through calm and storm, through cloud and 
sunshine. 
6 



58 RELIGIOUS 

LXXX. 

There are some heathen philosophers, 
such as Socrates, Cicero, and Seneca, that 
occasionally announce moral and religious 
truths of great value — truths which are sus- 
ceptible of an interpretation that will bring 
them into close harmony with the practical 
doctrines of Christianity. '' The fewer things 
a man wants," said Socrates on a certain oc- 
casion, "the nearer he is to God." 

LXXXI. 

A parent, who loves an obedient and aifec- 
tionate child, will sometimes give him a pic- 
ture book, a musical instrument, or some 
other thing, as a token of his confidence and 
love. But if the parent should find the child 
so much taken up with the picture book as 
to forget the parental commands, and to be 
getting into ways of disobedience, he will 
take it away. And thus God sometimes im- 
parts especial spiritual consolations to his 
children; but if he finds them, as he some- 
times does, more taken up with the joys he 
gives than they are with himself and his 
commands, he will remove them. And he 



MAXIMS. 59 

does it in mercy. It is certainly better to 
lose the gift than to lose the Giver; to lost 
our consolations, than to lose our God. 

LXXXII. 

The past is gone ; the future has no exist- 
ence. The PRESENT, which a certain writer 
calls the " divine moment," or moment of 
God, is the only period of time which is real- 
ly committed to us. As there is no other 
point of time in which we can really serve 
God but this, which is present to us, the lan- 
guage of the heart should ever be, What wilt 
thou have me to do now? 

LXXXIII. 

All deliberate deviation from the will of 
God necessarily implies a degree of moral 
imperfection. If we would be perfect, there- 
fore, our wills must, in the direction of their 
movement, be completely blended with the 
will of God. But this does not imply the 
annihilation of the human will, nor even an 
obstruction of its appropriate action. It is 
a correct saying of Francis de Sales, that 
our ^'will is never so much enslaved as when 
we serve our lusts; and never so free as 
when it is devoted to the will of God.'' 



60 RELIGIOUS 

LXXXIV. 

Many who do not love God with the whole 
heart, nevertheless say that they desire^ that 
they wish so to love him. 0, blinded ones ! 
How can this possibly be, when they are so 
obviously unwilling to renounce the pursuits 
and pleasures of the world, by which God is 
offended and separated from them ! 

LXXXV. 

Often the water that is enclosed in a glass 
vessel appears to the unaided eye clear and 
pure. But if a ray of bright light suddenly 
strikes the vessel and illuminates it, we at 
once discover various impurities which had 
before escaped our notice. So our sins have 
many hiding places, which conceal them from 
the natural conscience. And we should ask 
light from God, a clear, heavenly illumina- 
tion, that we may find them out. 

LXXXVI. 

When in the instruction and admonition 
of others, we have faithfully done our duty, 
we shall be willing, if we are in a right state 
of heart, to leave the event, with entire 
calmness of mind, in the hands of God. We 



MAXIMS. 61 

know not what shall profit, whether this or 
that; but we may be assured, to say the 
least, that God will do his part, as well as 
we have done ours, although perhaps in a 
different way from what we expected. ''I 
have observed," says Bunyan, *Hhat a word 
cast in by the bye, hath done more execu- 
tion in a sermon, than all that was spoken 
besides. Sometimes, also, when I have 
thought I did no good, then I did the most 
of all; and at other times, when I thought I 
should catch them, I have fished for nothing." 

LXXXVII. 

It is undoubtedly a duty to reprove, on 
suitable occasions, those who are not perfect 
before God. But it is sometimes the case 
that the reproof of others, especially when 
sharply and frequently uttered, is an evi- 
dence of our own imperfection. It too sadly 
shows that we have not that spirit of entire 
self-sacrifice and heart-felt charity which, in 
the language of the Apostle, ''thinketh no 
evil, but beareth all things, hopeth all things, 
enduring all things." 
6* 



62 RELIGIOUS 

LXXXVIII. 

If at any time we 'are injured by others, 
and find feelings of anger arising in our- 
selves, we should ever be careful, before at- 
tempting to reprove and amend them, to ob- 
tain a victory over our own hearts. Other- 
wise our reproofs, though fully deserved, and 
although it may be our duty to give them, 
will be likely to be in vain. 

LXXXIX. 

We must not only do the right things, but 
do them in the right manner. The manner 
of a holy person is generally characterized, 
as compared with that of others, by a great 
degree of meekness and quietude, particular- 
ly in the ordinary intercourse of life. And 
this for three reasons. 1. A religious one, 
viz., that his whole soul rests calmly in the 
will of God; and therefore, ordinarily, he 
sees no occasion either for inward or outward 
perturbation. 2. A philosophical one, viz., 
an outward perturbation or excitement of 
manner reacts upon the mind, and some- 
times stimulates the inward emotions and 
passions so much as partially to take them 



MAXIMS. 63 

out of our own control, which is injurious. 
3. A practical one, viz., a quiet and subdued 
manner, when flowing from deep religious 
principle, has an exceedingly impressive and 
happy effect upon the mass of mankind, espe- 
cially upon persons of intelligence and culti- 
vation. Still there are some occasions, per- 
haps not very frequent, when an energy and 
even violence of manner is not inconsistent 
with holiness. 

xc. 

It is a sure sign that our heart is not per- 
fect before God, and does not entirely rest 
in him, when, like the unconverted Athenians 
of old, we are anxious to hear or tell some 
new thing, when we are exceedingly troubled 
about our own reputation among men, and 
when in regard to anything of a worldly na- 
ture, we exhibit an eager and precipitate 
state of mind. 

xci. 

We are at liberty to take to ourselves the 
pleasure which naturally results from the use 
or gratification of the senses, such as eating 
and drinking, when such use or gratification 



6-4 RELIGIOUS 

occurs in the providence of God, and with 
the divine permission ; but if in our thoughts 
we unnecessarily anticipate such pleasures, 
or, when they are past, recall them to recol- 
lection in a sensual manner, it is a melan- 
choly evidence that God is not the full and 
satisfying portion of our souls, and that our 
heart is not wholly right with him. 

XCII. 

While we admit the duty of ever bearing 
the cross, we are to remember that we must 
bear it just where God, in his providential 
dealings, sees fit to impose it upon us, with- 
out assuming the responsibility of either 
seeking or shunning it. We shall find that 
God has placed it in the whole course of our 
life, and at precisely the right place ; and all 
he requires of us is to bear it with a faithful 
heart when we meet it. 

XCIII. 

Our advancement in the Christian life 
may be said to depend upon one thing, viz., 
whether w^e wish to direct God, or are willing 
to resign ourselves to be wholly directed 

BY HIM, 



MAXIMS. 65 

XCIV. 

We may give up all outward things to 
God; we may surrender houses and lands, 
wife and children, and whatever else has a 
worldly value ; but unless we give the heart 
with them, it is after all no real gift. It is 
a saying of William Penn, in that remarkable 
book of his, entitled "No Cross, no Crown,'' 
that "it is not the sacrifice that recommends 
the heart, but the heart that gives the sacri- 
fice acceptance." 

xcv. 

One of the blessed results of a life of en- 
tire religious consecration is, that it necessa- 
rily unites us to God. We cannot live, we 
connot breathe, we cannot move, even for a 
moment, in the straight and narrow way, 
without the divine presence and aid. A half- 
way Christian is living, or endeavouring to 
live, in his own strength: but the whole- 
hearted Christian lives wholly in the strength 
of God. 

XCVI. 

It was a saying among the fathers of the 
Christian Church, "novit recte vivere, qui 



66 RELIGIOUS 

NOVIT RECTE ORARE." In English, "He 
knows how to live well, who knows how to 
pray well." And it will always be found, 
that he who does not live a holy life, either 
prays amiss, or does not pray at all. 

XCVII. 

He who serves God perfectly at the pre- 
sent MOMENT, though it be in a very small 
thing, such as the hewing of wood or the 
drawing of water, does in reality glorify 
him more than another who is prospectively 
athirst and anxious for things of much great- 
er consequence, but at the same time ne- 
glects or imperfectly performs his present 
duties. 

XCVIII. 

It is very desirable that we should always 
keep ourselves in the order of God's provi- 
dence; in other words, that we should re- 
ceive things as they come, and do things as 
they are presented to us, in the spirit of 
Christian acquiescence and faithfulness; for 
that is the only way in which we can truly 
recognize God as at the helm of ajBfairs, or 
realize our own nothingness. Let us never 



MAXIMS. 67 

forget that God is competent to tlie direction 
of his own movements; and that whatever 
we may think of our own capabilities, he has 
other agencies in other situations. And 
what he requires of us, is to be and do just 
as he would have us, in his own providential 
time, in his own manner, and his own place, 
xcix. 

Everything that exists has its converging 
point, its elementary principle, its great 
CENTRE. And when separated from the 
centra! tendency, it is necessarily upon a 
wrong track. The soul, therefore, whose 
tendencies are towards the world, can be at 
most only partially holy. The centre of the 
sanctified soul is the great God. To that it 
tends. In that it rests. Neglecting all 
other attractions, it aims earnestly after the 
divine mind. It is there, and there only, 
that it finds a present and everlasting home, 
c. 

The devil is very skilful in availing himself 
of particular or especial occasions. He has 
the sagacity to perceive that it is of no use 
to throw arrows at the man whose armour is 



68 RELIGIOUS 

completely on. He therefore keeps himself 
at a distaneej hides himself as it were, says 
nothing, does nothing. He is waiting to see 
the shield displaced, or the helmet taken off. 
And he will be found returning suddenly and 
powerfully, and too often effectually, when 
the favourable opportunity presents itself. 

CI. 

He who keeps his ear open to calumny and 
backbiting, may reasonably expect to have it 
filled. The best way, both for our own sakes 
and that of others, is to keep it shut ; to hear 
but little, and to pray the more. 

CII. 

It is important to remember that the ex- 
istence of holiness in the heart does not 
necessarily alter the manner of action, al- 
though it does the principle of action. The 
farmer and the mechanic plough their fields 
and smite their anvils as they did before; 
and if they are estimated by the outward 
action and the outward appearance merely, 
they are the same men in many respects as 
they ever were. But the difference inter- 
nally, as it reveals itself to the eye of God, 



MAXIMS. 69 

who searcheth the heart, is as great as that 
between sin and holiness, between heaven 
and hell. 

cm. 
Self-contrivances, in other words, calcula- 
tions made in our own wisdom and strength, 
and for worldly purposes, are mournful evi- 
dences of unbelief and of a heart but partial- 
ly sanctified. The sanctified heart has learnt 
the great lesson of a holy cessation from its 
own plans, and of a humble and patient 
waiting for the manifestation and forthcom- 
ing of the plans of God, that it may have the 
exceeding blessedness of co-operating with 
him; moving as he moves; going where he 
goes; stopping where he stops; knowing 
that he careth for us; and that our bread 
and water are safe in his hands. "He that 
helievetTi shall not make haste.'' 

CIV. 

Often amid the duties and distractions of 
the day, it is impossible for us to visit our 
usual place of retirement. It is important, 
therefore, if we would realize the benefits of 
closet worship when our closets are necessa- 
7 



70 RELIGIOUS 

rily closed to us, that we should form the 
habit of interior retirement and of recollec- 
tion in God. Can it be doubted, that it is 
our privilege by means of suitable religious 
training, accompanied with divine assistance, 
to remove in a moment every troublesome 
thought; and retiring inward, to hold com- 
munion with God in the secret chamber of 
the soul ? Thus in every place, however dis- 
turbed by noise and perplexed by business, 
we may find a place of inward seclusion, a 
spiritual closet^ where God will meet us with 
his heavenly visitations, 
cv. 
God is not a God afar off. He is ever 
present, ever near. But how can he be near 
us, and not be known? How can he be pre- 
sent, and not be felt? It is because we have 
blocked up the door of our hearts with the 
rubbish of the world. It is because the visi- 
tant is more ready than the host. It is he, 
and he only, who is willing to clear the door 
of entrance, that will find the divine glory 



MAXIMS. 71 

CVI. 

If, as the wise men of tlie world assure us, 
"knowledge is power," the Christian can 
assert with still greater truth, that holiness is 
power. But holiness wins its victories, not 
by the accessory aids of cunning devices and 
of artificial eloquence, but by its own intrin- 
sic excellence. It is gentle in its language, 
and mild in its gesticulation ; but the energy 
of the great God is heard with transcendent 
efficacy in its still small voice. 

CVII. 

There is a remarkable expression of the 
Saviour, and worthy of serious consideration, 
viz., "Z can of mine own self do notldng,'' 
John V. 30. Hence the voice from heaven 
recognizing the paternal care over him, and 
saying, "This is my beloved Son, in whom I 
am well pleased." Hence the interesting 
statement, that Jesus, who had his weeping 
infancy and his helpless childhood, "in- 
creased in wisdom and stature, and in favour 
with God and man." Hence the Saviour's 
disposition to go apart into gardens and 
forests and mountains, that he might hold 



72 RELIGIOUS 

communion with God in prayer. Hence, in 
the mount of transfiguration, the appearance 
of Moses and Elias, ^yao " spake of his de- 
cease, which he should accomplish at Jeru- 
salem." Hence the appearance and the 
ministration of angels, who appeared to him 
and administered to him after the tempta- 
tion in the wilderness and in the agony of 
the garden. But if the Saviour, in his 
human nature, was thus dependent on the 
Father, deriving all things from him and 
able to do nothing of himself, who among his 
followers can hesitate for a moment to ac- 
knowledge his own littleness and depen- 
dence ? Who can doubt that whatever reli- 
gious light and strength he has, comes from 
God? Who will not rejoice in the "All of 
God and nothing of the creature?'' 

CVIII. 

Amid all the trials of life, amid the re- 
bukes, calumnies, and persecutions of evil 
men, in seasons when Satan seems to tri- 
umph, there is one great consideration which 
ought to tranquillize and elevate the Chris- 
tian mind; and that is, that God, who sees 



MAXIMS. 73 

the end from the beginning, will glorify him- 
self, and will make even the wrath of his 
enemies to praise him. 
cix. 

Let the time of temptation be the time of 
silence. Words react upon feelings ; and if 
Satan, in the time of our trials, can induce 
us to utter a hasty or unadvised word, he will 
add, by so doing, to the power of his pre- 
vious assaults, and increase the probability 
of his getting the victory, 
ex. 

It is one of the surest signs that the natu- 
ral life still exists and flourishes in us, if we 
have what may be called an outward eye; 
and, instead of looking inwardly upon our 
own failings, are prone closely to watch and 
to judge others. ''Judge not, that ye be not 
judged." One of the first inquiries arising 
in the mind of a truly humbled and sanctified 
person, when he sees another in transgres- 
sion, is, "Who maketh me to difi*er?" And 
one of the first supplications which he ofi'ers 
is, "Lord, have compassion upon my ofi*end- 
ing brother!" 
7* 



74 RELIGIOUS 

CXI. 

He, whose life is hid with Christ in God, 
may suffer injustice from the conduct or 
words of another, but he can never suffer 
loss. He sees the hand of God in every- 
thing. He knows that everything which 
takes place has either a direct or indirect 
relation to his present state, and is designed 
for his benefit. ''All things work together 
for his good." 

CXII. 

It is impossible for a person to experience a 
true and deep compassion for sinners, and to 
be earnestly desirous to rescue them from 
their state, who does not hate and renounce 
sin in himself. 

CXIII. 

He that standeth in God in such a manner 
as to have no will but the divine will, ac- 
counts everything which takes place as a 
manifestation of God. If God is not the 
thing itself, God is nevertheless manifested 
IN the thing. And thus it is with God that 
he first communicates through the medium 
of the thing in which he manifests himself. 



MAXIMS. 75 

And consequently, as God is the first object 
-which presents itself, he imputes nothing to 
the subordinate creatures, neither condemn- 
ing nor approving, neither sorrowing nor re- 
joicing, without first referring whatever takes 
place to God, and viewing it in the clearness 
and truth of the divine light. 

CXIY. 

It is not safe to dwell upon the failings 
and weaknesses of the Church, without at 
the same time dwelling upon the resources 
and goodness of God. In the exercise of a 
humble faith we must connect the greatness 
of the remedy with the virulence of the 
disease. Otherwise we shall promote the 
plans of our great enemy by falling into a 
repining and censorious spirit; a state of 
mind which is equally injurious to ourselves 
and ofi'ensive to our heavenly Father, 
cxv. 

It is a sign that our wills are not wholly 
lost in the will of God, when we are much in 
the habit of using words which imply elec- 
tion or choice; such as, I want this, or I 
want that; I hope it will be so and so, or I 



76 RELIGIOUS 

hope it will be otherwise. When our wills 
are lost in the will of God, all our specific 
choices and preferences are merged in God's 
preference and choice. The soul truly loves 
the arrangements of God, whatever they may 
be. In regard to whatever is now, and what- 
ever shall be hereafter, its language is, " Thy 
will be done.*' 

cxvi. 

A holy person often does the same things 
which are done by an unholy person, and 
yet the things done in the two cases, though 
the same in themselves, are infinitely differ- 
ent in their character. The one performs 
them in the will of God, the other in the will 
of the creature. 

cxvii. 

The desires and affections should all con- 
verge and meet in the same centre, viz., in 
the love of God's will and glory. When this 
is the case, we experience true shnplicity or 
singleness of heart. The opposite of this, viz., 
a mixed motive, partly from God and partly 
from the world, is what is described in the 
Scriptures as a double mind. The double- 



MAXIMS. 77 

minded man, or the man who is not in true 
simplicity of heart, walks m darkness, and 
is unstable in all his ways. "If thine eye 
be SINGLE, thy whole body shall be full of 
light." 

CXVIII. 

Confession of sin is an important duty; 
but there is no true confession of sin where 
there is not at the same time a turning away 
from it. 

CXIX. 

The Scriptures assert the doctrine of a 
local heaven, and also of a local hell. But 
it is not the locality or place which consti- 
tutes either the one or the other. Supreme 
love to Grod is the element or constituting 
principle of heaven. And nothing more is 
wanted than its opposite, viz., supreme self- 
ishness, to lay the foundation of all the dis- 
order and misery of hell, 
cxx. 

When Satan cannot prevent our good 
deeds, he will sometimes effect his evil ob- 
jects by inducing us to take an undue and 
selfish satisfaction in them. So that it is 



78 RELIGIOUS 

necessary, if we would not convert them into 
destructive poisons, to be crucified and dead 
even to our virtues. 

cxxi. 
No person can be considered as praying 
in sincerity for a specified object, who does 
not employ all the appropriate natural means 
which he can, to secure the object. 

CXXII. 

The rays of the sun shine upon the dust 
and mud, but they are not soiled by them. 
So a holy soul, while it remains holy, may 
mingle with the vileness of the world, and 
yet be pure in itself. 

CXXIII. 

God not only has the disposition to do 
what is right, but he always does it. Men 
may have the disposition, and yet fail through 
physical infirmity, in the realization of the 
thing; that is to say, in the outward act. 
But the disposition is accepted. 
cxxiv. 

We often speak of desiring or wishing to 
be the Lord's; but there is not much ground 
for supposing that there is any considerable 



MAXIMS, 79 

degree of sincerity or strength in such de- 
sires, if they stop short of a fixed determina- 
tion or resolve to be his. 

cxxv. 
No person can pray earnestly that the 
impenitent may be freed from their sins, 
while he himself knowingly cherishes sin. 

cxxvi. 
The decisions of the conscience are always 
based upon perceptions and acts of the judg- 
ment; consequently he who acts from mere 
desire, without any intervention and helps of 
the judgment, necessarily acts without the 
approbation of conscience; and may be said, 
therefore, in the moral sense of the terms, to 
act without God. 

CXXVII. 

God is perfectly tranquil. He is never 
subject to agitation in any case whatever. 
And unlikeness to him in this respect, except 
in what is instinctive and physically unavoid- 
able, indicates the existing state of the mind 
to be in some respects wrong. 

CXXVIII. 

Two things, in particular, are to be guard- 



80 RELIGIOUS 

ed against in all the variety of their forms, 
viz., CREATURE LOVE and SELF WILL; in other 
words, dependence upon self, and dependence 
upon our fellow men. 

cxxix. 

Some portions of the Bible are addressed 
to the intellect, and some to the heart. The 
parts addressed exclusively to the intellect, 
are always understood, where there are cor- 
responding powers and exercises of intellect. 
The parts addressed to the heart, and which 
involve truths having relation to the religious 
affections, can be fully understood only where 
there are corresponding exercises of the 
heart. And on this principle, the higher 
experimental truths of the Bible, such as re- 
late to a full inward salvation, are not likely 
to be understood and appreciated, except in 
connection with the experience of such sal- 
vation. 

cxxx. 

To be willing to execute or do the will of 
God, cannot be acceptable to him, unless we 
are willing, at the same time, to endure and 
suffer his will. 



MAXIMS. 81 

CXXXI. 

The will of God includes every possible 

good. He who seeks conformity to the will 

of God, necessarily seeks whatever is most 
desirable and best for himself. 

CXXXII. 

One of those things which particularly 
characterizes the holy mind, in distinction 
from the unholy or natural mind, and also in 
distinction from the partially sanctified mind, 
is, that in the allotment which falls to it in 
life, it chooses to he^ and loves to he where it 
is; and has no disposition and no desire to 
be anywhere else, till the providence of God 
clearly indicates that the time has come for 
a removal. 

CXXXIII. 

Whenever we propose to change our situa- 
tion in life, by establishing some new rela- 
tions, or by entering into some new business, 
it becomes, first of all, a most important re- 
ligious duty, to lay all our thoughts and 
plans before our Heavenly Father, for his 
approbation. Otherwise it is possible, and 
even probable, that we shall be found run- 
8 



82 RELIGIOUS 

ning the immense risk of moving in our own 
wisdom and out of God's wisdom, in our own 
order and out of God's order, for our own 
ends and out of God's ends, 
cxxxiv. 

It is one of the marks of a soul wholly 
given to God, when we find that we are able, 
viewing all things in God and God in all 
things, to receive both praise and blame with 
a quiet and equal spirit; neither unduly de- 
pressed on the one hand, nor elated on the 
other. 

cxxxv. 

It is good to take up and to bear the cross, 
whatever it may be, which God sees fit to 
impose. But it is not good and not safe to 
make crosses of our own; and, by an act of 
our own choice, to impose upon ourselves 
burdens which God does not require, and 
does not authorize. Such a course always 
implies either a faith too weak or a will too 
strong ; either a fear to trust God's way, or 
a desire to have our own way. 
cxxxvi. 

The more we are disunited from the unne- 



MAXIMS. 83 

cessary and tangling alliances of this life, 
the more fully and freely will our minds be 
directed to the life which is to come. The 
more we are separated from that which is 
temporal, the more closely shall we be allied 
to that which is eternal; the more we are 
disunited from the creatures, the more w^e 
shall be united to the Creator. 

GXXXVII. 

Adversity, in the state of things in the 
present life, has far less danger for us than 
prosperity. Both, when received in the pro- 
per spirit, may tend to our spiritual advance- 
ment. But the tendency of adversity, in 
itself considered, is to show us our weakness, 
and to lead us to God; while the natural 
tendency of prosperity, separate from the 
correctives and the directions of divine grace, 
is to inspire us with self-confidence, and to 
turn us away from God. 

CXXXVIII. 

The goods of this world, those things 
which are suited to our convenience and com- 
fort, are not necessarily unholy. Unholiness 
attaches to the manner; that is to say, to the 



84 RELIGIOUS 

spirit or temper, considered in relation to 
God, in which we receive, and hold, and em- 
ploy them. If we receive and hold them as 
God's gifts, and in subordination to his will, 
they are good. But if we hold and employ 
them as our own possessions, and irrespective 
of God's will, they are evil, 
cxxxix. 
It is as necessary, in the progress and sup- 
port of a holy life, to regulate our friendships 
and our love, (we mean here our love of 
creatures,) as it is to regulate our displeasure 
and anger. We may as really love too much 
and sin, as we may be displeased too much 
and sin. The holy mind may be said, with 
a degree of propriety, to stand in a state of 
indifference, relatively to itself. That is to 
say, it seeks nothing, desires nothing, loves 
nothing, is averse from nothing, and is angry 
with nothing, except in God's time and way, 
IN God and for God. 

CXL. 

As Christians, who aim at the highest re- 
sults of Christian experience, attach a suita- 
ble value to your reputation ; to that honour- 



^ . i 



MAXIMS. 85 

able acceptance and name which God may 
see fit to give to you with your fellow men ; 
but do not seek it in the first instance, nor 
seek to maintain it afterwards by any other 
means than those which God approves. As 
no other name is desirable, except what he 
in his providence gives, so no other name is 
desirable except what he is able and willing 
to keep for us. In other words, trust your 
reputation with God in the same way and on 
the same principles that you trust every 
thing else with him. 

CXLI. 

It is a principle in sound morals, and 
equally so in religion, that actions should be 
judged of by the intentions which prompt, 
rather than by the success which attends 
them. Our great work, therefore, is to have 
a right heart. 

CXLII. 

It is very important that our desires 
should be kept in entire subjection. If the 
providence of God reaches to all things, not 
excepting the numbering of the hairs of our 
heads, it is certain that a man never desires 
8* 



86 RELIGIOUS 

strongly without running the hazard, which is 
always a very great and responsible one, of 
exercising desire against the claims of God's 
providential order. We cannot keep in har- 
mony with God, without having our desires 
in subjection to a higher desire or purpose, 
that of God himself. 

CXLIII. 

It is the providences of God, taken un- 
doubtedly in connection with other sources 
of information, which indicate, in particular, 
the will of God; and those providences are 
revealed, and can be revealed, only moment 
by moment. The doctrine of living in the 
present moment, therefore, or in the state 
of momentary inward recollection, is founded 
not only on the necessity of watching against 
temptation, which is one reason for it, but 
on the fixed and immutable relation existing 
between the providences of God and the 
claims of God upon the human soul. If we 
are bound to obey the will of God, and if we 
can know his present will, which is necessa- 
rily the source of present obligation, only in 
connection with his providences, it is very 



i i 



MAXIMS. 87 

obvious that there can be no other mode of 
holy living than that of living by the mo- 
ment. 

CXLIV. 

In the discharge of those duties which are 
incumbent upon us, if our hearts are right 
with God, we shall consider it indispensably 
necessary to employ just means, as well as to 
aim at just ends. And however just and de- 
sirable the ends may be, in themselves con- 
sidered, if the methods or means are such as 
we cannot rightfully employ, we must always 
regard the end as forbidden. 

CXLV. 

^' The Mngdom of Q-od is within you.'' 
The soul's inward redemption, that is to say, 
its redemption from present sin, and its uni- 
ty with God in will and life, can be sus- 
tained, and sustained only, by the present 
indwelling and operation of the Holy Ghost. 

CXLYI. 

The world is sometimes described as a 
troublesome world; but there is still greater 
and more practical truth in a remark which 
is sometimes made, that our chief troubles 



88 RELIGIOUS 

do not arise from our living in the world, 
hut from the fact of the world's living in us. 

CXLVII. 

It is difficult to attach too much import- 
ance to the present moment, considered in 
its relations to inward experience. The 
value of our past experience, in itself con- 
sidered, can never be changed; and the un- 
tried future is wholly unknown to us. It is 
obvious, therefore, that we are what we are 
NOW. We are, and we can be, only what we 
are, when we are estimated by the facts, the 
relations, and the duties of the present mo- 
ment. It is only in the facts, the relations, 
and the duties of the present moment that 
God offers himself to our notice. We must 
meet with him there, and harmonize with 
him there, or meet with him and harmonize 
with him nowhere. 

CXLVIII. 

Happiness can be found only in being re- 
signed and contented in the Divine Order. 
That is to say, in being resigned and con- 
tented in that situation, whatever it may be, 
in which God's providential order has evi- 



MAXIMS, 89 

dently placed us. If the angels in heaven, 
like men under the influence of the natural 
life, were constantly desiring to change their 
position, and to assume the place of archan- 
gels or other higher beings, they would ex- 
hibit a spirit which would be displeasing to 
God, and which could not fail to render 
them unhappy. 

CXLIX. 

There are various relations running through 
the different kinds and degrees of faith, 
which are worthy of notice. For instance, 
we must have a belief that God is, and that 
he is the rewarder of those who diligently 
seek him, before we can believe in him as 
accepting us. And again, we must believe 
in him as granting forgiveness and accept- 
ance to ourselves, and consequently as sus- 
taining to us the relation of a Father and a 
friend, before we can have faith to make 
known to him our requests to him in the 
behalf of others. 

CL. 

It implies great grace to remain, for any 
considerable length of time, in religious soli- 



90 RELIGIOUS 

tude, and in the performance of private 
religious duties. But it implies equally 
great, and perhaps greater grace, to enter 
into society and to mingle in human con- 
versations in a proper religious spirit. If 
it were otherwise, why is it so common for 
religious men to prepare for the special 
hazards of society, by first seeking religious 
strength in retirement? 

CLI. 

What is done hastily, is not likely to b^ 
done well. There is need, therefore, of 
HOLY DELIBEUATION ; especially when we 
consider, that the results of an eternity may 
depend on the movements of a single mo- 
ment. 

CLII. 

When we are injured and afflicted by our 
fellow-men, we should remember, that our 
heavenly Father felt the wound first. He 
always feels in what his people feel, and if, 
for wise purposes, he is patient, and bears 
with the infliction, whatever it may be, we 
should both be taught and be encouraged to 
do likewise. 



MAXIMS. 91 

CLIII, 

Our Heavenly Father takes an interest in 
all the works of his hands. He beholds the 
reflection of his own wisdom in every blade 
of grasSj in every flower of the desert, in 
every waterfall. There is no living thing in 
the earth, the air, or the waters, over which 
God does not watch with a Father's love. 
Those who bear God's image, in being pos- 
sessed of a holy heart, not only connect God 
with all his works, but sympathize with him 
in his deep interest for everything he has 
made. 

CLIV. 

God, in the formation of his spiritual 
work, can stamp no image and form no fea- 
ture, but the image and the feature which 
exists eternally in himself. And according- 
ly, all holy souls are not only lights in the 
world ; but being born of God, and bearing 
his image, are necessarily mirrors of the 
Divinity. If the mirror is clear, God is 
manifest. And just in proportion, as it is 
stained and soiled, there is no divine reflec- 



92 RELIGIOUS 

tion. God is no longer a subject of inward 
consciousness, nor of outward observation. 

CLY. 

In the early periods of our religious expe- 
rience, we are chiefly interested in what 
Christ was by situation, his birth in the 
manger, the incidents of his childhood, his 
temptations and labours, his betrayal and his 
crucifixion. At a later period, we are in- 
terested, in a still higher degree, in what 
Christ was and is by character, his purity, 
his condescension, his forbearance, his readi- 
ness to do and suffer his Father's will, his 
love. The first method of contemplating 
Christ is profitable; the second still more 
so. The tendency of the one is to lead to a 
Christ outward, to Christ of the times of 
Herod and of Pilate, to Christ with blood- 
stained feet, and with a crown of thorns; 
who is now gone, and who never can exist 
again, as he was then. The tendency of the 
other is to lead us to a Christ inward; who 
lives unchanged in his unity and likeness 
with his Father; for ever the same in him- 



MAXIMS. 93 

self, and for ever the same in the hearts of 
those who are born in his image. Christ 
outward, is precious, and always will be pre- 
cious, historically; "the star of memory." 
Christ inward, who can never die, and who 
reproduces himself in the hearts of his fol- 
lowers, is still more precious, by present 
realization ; the star, the sun of the affec- 
tions. 

CLVI. 

God is not only in the beginning and the 
end; but in all the intermediate methods 
and instrumentalities which connect them to- 
gether. He who lifts a finger or moves a 
foot in any enterprise without God, does it 
at the hazard, not only of displeasing God, 
but of failing of his object. We ought, 
therefore, to exercise the same sense of de- 
pendence, and the same submissiveness of 
spirit, in the choice and employment of the 
means applicable to a given end, which we 
exercise in relation to the end, when in the 
providence of God it is either accomplished 
or fails to be accomplished. ''Except the 
Lord build the houscy they labour in vain 
9 



94 RELIGIOUS 

that build it. Except the Lord keep the 
city^ the watchman waketh hut in vain,'' Ps. 
cxxvii. 1. 

CLVII. 

The Holy Spirit does not teach by arbi- 
trary acts, or those acts which have no rela- 
tion to the constitution of the human mind; 
but by silently, and yet effectually, inspiring 
and guiding the movements of the natural 
powers of perception and knowledge, in eo- 
opei^ation with thei?' own action, " Strive, 
therefore, to enter in." He who desires 
and purposes to be holy, must employ the 
appropriate means to be holy. He must be 
willing to think and to reason; he must be 
willing to reflect, to resolve, to pray ; doing 
all, however, under the guidance of the great 
inward Teacher, who gives life without coun- 
tenancing inactivity, who is the inspirer of 
human movement, but is not the substitute 
for it. 

CLVIII. 

It is one part of the office of the Holy 
Spirit to illuminate the intellect, and through 
the intellect to impart clearness and strength 



MAXIMS. 95 

to the conscience. We ought, therefore, 
highly to value not only those aflfections, 
which are originated and strengthened by 
the Holy Spirit, but also an intellect and 
conscience enlightened from the same source. 
Especially when we consider, that a spirit- 
ually enlightened conscience is the surest 
guide in relation to the true character and 
the right degree of the affections. 

CLIX. 

If an intellect and conscience, enlightened 
by the Holy Spirit, furnish the instrumen- 
tality, which indicates the nature and regu- 
lates the degree of the religious affections, 
then the law of religious experience requires 
us to know the right, as well as to be and do 
the right. Be not contented, therefore, to 
remain in ignorance. Sit at the feet of the 
great Teacher, and learn. "For this cause," 
says the Saviour, "came I into the world, 
that I should bear witness unto the truth." 
And again he says in another place, " The 
TRUTH shall make you free." John viii. 32, 
xviii. 37. 



96 RELIGIOUS 

CLX. 

He who can say from a full and sincere 
heart, thy will be done, is in a state of 
continual prayer. And it is a prayer, which, 
although it is general in its form, may be 
regarded as realizing and including in itself 
all particular and specific prayer. He, who 
is the subject of it, sympathizing as he does 
with the divine mind, prays for everything 
which God requires him to pray for. He 
can as really pray for all the objects of 
prayer without specifically knowing them, as 
he can adore all the purposes of God with- 
out knowing them. There is no sinner in 
all lands, and no sorrow in the wide world, 
which he does not virtually and at .the same 
time really present before God. It should 
be remembered, however, that this sublime 
state of mind, which exists much less fre- 
quently than it should do, is entirely consist- 
ent with specific prayer, and that it really 
lays the best foundation for it. 

CLXI. 

Nothing can be properly called small, 
which really offends God; because the of- 



MAXIMS. 97 

fence is to be estimated not only by the 
occasion, however small it may be, on which 
it takes place, but especially and chiefly by 
its relation to a Being of infinite wisdom, 
goodness, and holiness. 

CLXII. 

He who hates crime, or any kind of 
wrong-doing because wrong-doing is hateful 
in itself, does well; but he who, on analyzing 
his feelings, finds that he hates it through 
fear of its punishment, rather than from 
aversion to its nature, cannot with any good 
reason be said to hate it at all. 

CLXIII. 

It is an easy thing for the holy soul, how- 
ever high the state of its advancement, to 
separate itself from the condition of present 
acceptance and communion. Nothing more 
is wanted to bring about this deplorable re- 
sult, than the least intentional neglect, the 
least known and deliberate infidelity. 

CLXIV. 

Nature bleeds, when our reputation sufi*ers 
from the evil opinions of our fellow-men; 
but the true and only infallible balm for this 
9* 



98 RELiaious 

wound is the consciousness that we have 
done those things, for which our fellow-men 
blame and distrust us, with a single eye to 
the divine glory. 

CLXV. 

If we wish for practical religious wisdom, 
we must JBnd it where we are, that is to say, 
at the present time, and in the present 
place; because it is the present time and 
the present place which furnish us with the 
facts of God's providence, independently of 
which it is impossible for us to form a cor- 
rect estimate of truth and duty. 

CLXVI. 

The soul is not happy, which is not at 
rest. But the soul can never have true rest, 
which places its confidence in anything short 
of God. Mutability and uncertainty are 
characteristics of everything which has not 
God in it. 

CLXVII. 

When God has fully prepared the heart 
for religious action, we need not fear that 
he will fail to find for us our appropriate 
work. He knows the work which is to be 



MAXIMS. 99 

done, and the time of its being done, as well 
as the dispositions which are fitted for doing 
it. Be watchful, therefore, but wait also. 
A good soldier, in the spirit of watchfulness, 
is always ready for action; but he never an- 
ticipates, by a restless and unwise hurry of 
spirits, the orders of his commander. 

CLXVIII. 

It is the part of a Christian, especially of 
a soul truly devoted and holy, to do good to 
others. But we should always remember, 
that we shall lose the grace which God has 
imparted, and shall bring barrenness and 
darkness into our own hearts, when we seek 
to do good to others, without a suitable sense 
of our personal dependence, and without a 
humble and watchful regard to the order of 
the divine providences. 

CLXIX. 

^'Forgive us our trespasses^ as we forgive 
those that trespass against us.'* If we 
rightly understand these and other passages 
of similar import, no person can regard him- 
self as accepted of God, who has not the 
spirit of forgiveness towards his neighbour. 



100 RELIGIOUS 

GLXX, 

Holiness is but another name for love. 
But that love which constitutes the essence 
of holiness, is a love, which by its very na- 
ture conforms itself to the truth. It loves 
only that which ought to be loved; and it 
loves, not in defect or excess, not periodical- 
ly and violently, but precisely according to 
the truth. 

CLXXI. 

That love, which is not according to the 
truth, when the truth is capable of being 
known, in other words, that love which is 
not precisely conformed to its object, will 
always be found to be vitiated by some 
human imperfection; by unwarrantable in- 
dolence, or by interested fear, or by selfish 
complaisance. 

CLXXII. 

The providence of God includes not only 
events but dispositions. In other words, 
there are moral providences as well as natu- 
ral providences. God knows the tempers of 
men; the feelings, whether good or evil, 
which predominate in their hearts. And 



MAXIMS. 101 

whether they shall exhibit those tempers at 
one time rather than another, on one occa- 
sion rather than another, is a matter which 
is left hidden in the divine providences 
alone. 

CLXXIII. 

If our neighbour injures us by improper 
words or in any other way, it is as much an 
event in divine providence, considered in its 
relation to ourselves, as any event could be, 
by which we might be afflicted. God's hand 
is really in it, although it may require a 
higher faith to see it. Happy is the man 
who has the requisite faith, and who has 
those patient and acquiescent dispositions, 
which such a faith is calculated to produce. 

CLXXIV. 

Afflictions are from the same benevolent 
source from which mercies originate. They 
equally indicate God's goodness, and in 
their result will show that they are equally 
beneficial, and perhaps more so, to those 
who, in being the subjects of them, receive 
them in a proper temper of mind. 



102 RELIGIOUS 

CLXXV. 

Seasons of retirement and of private com- 
munion with God, are of great value; but 
they ought never to be sought and indulged 
in, at the expense of those more social and 
public duties to which the providence of 
God clearly calls us. Such a course, which 
could originate only in the reality of selfish- 
ness under the appearance of sincere devo- 
tion, would be a violation of God's will, and 
would be exceedingly injurious. 

CLXXVI. 

There are few situations more trying than 
those in which we find our labours for the 
spiritual good of others fruitless. It requires 
strong faith, especially in ministers of the 
gospel, not to find the yoke of God's provi- 
dence, which binds us to such a situation, a 
heavy one. Nevertheless it is possible, that 
the duty which we owe to our Heavenly 
Father requires us to stay there with the 
same submission and the same grateful con- 
fidence, which reconcile us to other trying 
circumstances. 



MAXIMS. 103 

CLXXVII. 

It is sometimes a serious and important 
question with the Christian, whether he is in 
his right position, standing precisely where 
he should stand, in the order of God's provi- 
dence. In order to understand what we 
ought to do under such circumstances, we 
should be faithful, in the first place, to every 
obligation which our present situation im- 
poses; so that there shall be found within 
us no condemnations and rebukes of con- 
science for neglect of duty. And discharg- 
ing our duties in this manner, we should re- 
main calmly and quietly where we are, till 
the providences of God shall so clearly open 
another situation, that conscience, enlight- 
ened by the Holy Ghost, (as the conscience 
of a truly consecrated man always is,) shall 
condemn us for not leaving the present one. 

CLXXVIII. 

Human friendships, resting on the change- 
able foundation of humanity, cannot be more 
stable, more enduring, than the frail founda- 
tion which supports them. They exist to- 
day, and too often are dissolved and scat- 



104 RELIGIOUS 

tered to-morrow. But he. Tvho on Christian 
principles possesses God's friendship, will 
never find him changing and different in 
future from what he is at present. He is a 
friend to-daj, to-morrow, and for ever. 

CLXXIX. 

Indifference to religion is a great evil. 
Indifference to self, (that is to say, indiffer- 
ence to our own interests considered as sepa- 
rate from those of God,) is a great good. 
Such is the nature of the human mind, that 
we cannot be indifferent to everything. To 
say, therefore, that we are indifferent to our- 
selves, if we properly recognize and feel the 
relations we sustain, and if we say it in a 
Christian spirit, is essentially the same thing 
as to say, that we possess a heart truly given 
to God. Self is forgotten, in order that 
God may be remembered; self is crucified 
in order that God may live in the soul. 

CLXXX. 

To the holy mind the faults and backslid- 
ings of the followers of Christ furnish occa- 
sions of humiliation and prayer; but never of 
secret complacency and of ungenerous tri- 






MAXIMS. 105 

umph. While, therefore, the errors of Chris- 
tians are deeply to be lamented, they are 
never, except when truth and holiness clearly 
require it, to be published abroad. ^' What- 
soever ye would that men should do unto you, 
do ye even so to them; for this is the laio 
and the prophets.'' 

CLXXXI. 

There are different kinds of sorrow. There 
is a godly sorrow, and a worldly sorrow ; a 
sorrow which works life, and a sorrow which 
works death. The one is the product of 
man's unsanctified nature; the other is in- 
spired by the Holy Ghost. The one is the 
companion of self-seeking, envy, and avarice ; 
the other is the associate of humility, of love 
of the truth, and of desires after holiness. 
The one is sorrow, because we have offended 
God; the other is sorrow, because we have 
not gained the world. 

CLXXXII. 

Nothing exists, which does not have its 

principle of existence. And accordingly, 

that can never be manifested outwardly, 

which does not exist inwardly in its principle 

10 



106 



RELIGIOUS MAXIMS. 



of existence. And hence, it is not unreason- 
able to say, that God must dwell in the soul, 
before God can be manifested in the life. 
And hence it is said of the Christian, who 
keeps the divine commandments, "My Father 
will love him, and we will come unto him, 
and make our abode with Mm'' And again 
it is said, " Ye are the temple of the living 
Qodr John xiv. 23; 2 Cor. vi. 16. 



107 



CHRISTIAN HUMILITY. 



SOME OF THE MARKS OF TRUE HTJ3IILITY. 

One of the surest evidences of sanctification 
of heart is true humility. It is this state of 
mind, when viewed in its true aspect, to 
which the Saviour seems to have especial re- 
ference, when he represents to his followers 
the importance of becoming like little child- 
ren. Without proposing, at this time, to 
enter very fully into this subject, we shall 
proceed to mention some of the marks or 
characteristics by which true humility is 
known. 

I. — The truly humble man does not desire 
great things for himself; nor does he desire 
great things in any worldly sense whatever. 
If God has given him distinguished talents, 
he is thankful for it. If God has placed him 
in a position of great influence in the world, 
he is thankful for it. But he can be happy 



108 CHRISTIAN 

in his talents, in bis influence, and any other 
possession which the world deems valuable, 
only as they are the gifts of God, and as 
they are employed for the promotion of his 
glory. If God sees fit to deprive him of 
knowledge, property, influence, or any other 
mere earthly good, he is equally thankful, 
equally happy; so that he does not desire 
worldly prosperity in itself considered; and 
not desiring it, the possession of it does not 
puff him up with sentiments of pride. 

II. — Deeply sensible of his entire weak- 
ness, dependence, and unworthiness, it is 
entirely natural to him to seek and to take 
the lowest place. It does not occur to him, 
(certainly not as a matter of cherished and 
pleasing reflection,) that a more conspicuous 
position would be appropriate to him. But 
if the indications of the providence of God 
should call him to a higher place, and impose 
upon him duties of a more elevated and con- 
spicuous character, he does not refuse them. 
True lowliness of spirit leads him to feel that 
it would be very unsuitable for him to distrust 
the wisdom of God, and to take the direction 



X 



HUMILITY. 109 

of himself into his own hands ; so that the 
same humility which, in ordinary cases, leads 
him to decline places of responsibility and 
notoriety, leads him also to submit himself 
without hesitation to the guidance of provi- 
dence, and of the divine will. It should 
always be remembered, therefore, that the 
truly humble man, who has a profound sense 
of his own nothingness, and always feels at 
home in the lowest place, nevertheless rea- 
lizes that he can do all things through the 
wisdom of God guiding him, and the grace 
of God strengthening him. It does not fol- 
low, because true humility is distrustful of 
itself, that it is distrustful of God. 

III. — The truly humble man is not troubled 
and afflicted, because in some respects he 
fails in securing to himself the good opinion 
of his fellow men. It is true, he attaches a 
degree of value to the favourable sentiments 
of others; but as he attaches unspeakably 
greater value to the favour of God, he can 
meet their opposition, their rebukes and mis- 
representations, with entire calmness and 
peace of spirit. And hence it is that, in 
10* 



110 CHRISTIAN 

ordinary cases, when he is the subject of 
such misrepresentation and abuse, he is not 
particularly solicitous to defend himself, and 
to make replies. I mean to say, that he 
does not discover anxiety and trouble of 
mind in relation to it. He knows, if he acts 
in simplicity of heart, and with a sincere de- 
sire for the divine glory, God will so order 
events that in due time the honour of his 
reputation will be sustained. So that he is 
willing, for the present at least, to stand 
silent in the presence of his accusers, that 
both he and they may see the salvation of 
the Lord. 

IV. — The man who is truly humble, is not 
troubled and " disquieted at those unavoid- 
able imperfections which exist in his own 
person and mind. It is very true that he 
sometimes mourns over them, as the indica- 
tions and sad results of our fallen condition; 
but so far as they cannot be corrected, so far 
as they are really unavoidable, he submits to 
them, however painful they may be, as facts 
and incidents in his condition and being, 
which originate in the wise dispensations of 



HUMILITY. Ill 

an unsearchable Providence. It is true, he 
is thus cut off from many ways or forms of 
usefulness ; but, though afflicted, he does not 
allow himself to be disquieted. He is aided 
in thus maintaining himself in interior rest, 
by the important consideration that God, 
when he sends intellectual or bodily imper- 
fections and weaknesses, and thus renders a 
person apparently useless, can avail himself 
of other instrumentalities, and operate in 
other ways."* 

V. — The truly humble man, although he 
is not destitute of that observation and judg- 
ment which are necessary to discriminate be- 
tween right and wrong, is disposed to look 
with a forbearing and pitying eye on the 
faults of others. If a brother falls into 
transgression, while he himself is preserved, 
he knows who it is, and who alone it is, that 
makes him to differ. He feels deeply that 
he himself would be no better than others 
that fall into errors and sin, if he should 
cease to be sustained by the special grace of 
God. And he cannot fail, therefore, to re- 

* See the Life of Faith, Part IL Chap. 12. 



112 CHRISTIAN 

member that blessed passage of Scripture, 
which has a close connection with the highest 
experiences in religion, "Judge not, that ye 
he not judged.'' 

VI. — The truly humble man receives with 
great meekness of spirit all adverse occur- 
rences — all sudden injuries of body and 
estate — all disruption of social ties by death 
or in other ways, and whatever other forms 
of human affliction exist. Whatever comes 
upon him, he feels that he deserves it. He 
opens not his mouth ; he stands dumb, as the 
sheep before its shearer. Satan, it is true, 
tempts him to evil thoughts ; but he resists 
them easily and triumphantly. It seems to 
him a light thing to suffer anything which 
God sees fit to impose. He bears the cross 
like one that loves it. 

In connection with these traits of feeling, 
which obviously characterize the humble man, 
we may perceive more clearly and definitely 
in what true humility consists. It is obvious 
that it does not consist, as some might per- 
haps suppose, in mere sorrow. It is well 
known that sorrow sometimes exists in com- 



I 



HUMILITY. 113 

bination with impatience or with pride ; but 
true humility excludes both of these. Nor 
does it consist in mere depression of spirits ; 
a state of feeling which, it must be admitted, 
sometimes imparts an outward appearance of 
humility. But, in reality, the two states of 
mind are far from being identical. Humility 
consists in those feelings, whatever they may 
be, which are appropriate to a realizing sense 
of our entire dependence upon God. In 
other words, it consists in a deep sense of 
our own nothingness, attended with an equal- 
ly deep and thorough conviction, that God is, 
and ought to be, to every holy being, the 
All in All. 



114 



CHRISTIAN LOVE. 

OF THE LAWS OF LOVE AS IT EXISTS IN THE 
SOUL WHICH IS WHOLLY GIVEN TO GOD. 

Christianity, when fully developed in the 
heart, is a life ; — that is to say, it is a living 
principle which operates of itself. And this 
principle is pure or holy love. Now, if love 
in holy men has life in itself, just as holy 
love has in the divine mind, then it must 
have a mode, form, or law of life. For life, 
or a true living principle, without some mode 
or form of life, in accordance with which it 
developes itself, would be an impossibility. 

Hence a question arises of no small inter- 
est, viz.. What are those forms or laws, in 
accordance with which the development of 
holy love takes place ? 

(1.) Love, in its basis or elementary form, 
is the desire of the happiness of others. Its 
first law, therefore, (a law which is involved 



CHRISTIAN LOVE. 115 

in its own nature,) is, that it desires the 
happiness of all beings, in every degree of 
existence, which are capable of happiness. 
Love (we mean, of course, pure or holy love,) 
may exist latent in the mind; but it can 
never be brought to development, and exist 
in exercise, except in connection with the 
presence of some object, which is capable of 
being loved. And when such object is pre- 
sent, it cannot help loving it in the sense of 
desiring its happiness. Such is the funda- 
mental law of love — a law which is so essen- 
tial to it, that it may be described as a part 
of its own nature. 

(2.) A second law of love is, that it will 
flow out to beings who are capable of being 
loved, other things being equal, in a degree 
proportioned to that capability; — in other 
words, in a degree proportioned to the 
amount or extent of their physical existence. 
We naturally feel, for instance, more bene- 
volent sympathy with a man or angel, than 
we do with a worm or an insect, because the 
former have greater expansion or extent of 
being; and therefore being susceptible of 



116 CHRISTIAN LOVE. 

higher degrees of suffering or enjoyment, 
they are the natural and appropriate objects 
of higher degrees of love. This law is as 
strict and invariable as the first; and is a 
part of love's nature. 

(3.) A third law of love is, that, other 
things being equal, it will flow out to beings 
who are capable of being loved, in a degree 
proportioned to the degree of their moral 
excellence ; in other words, in a degree pro- 
portioned to the developments of love, of 
which they themselves are the subjects. If 
by our nature we desire the good or happi- 
ness of a being, we naturally and necessarily 
love such a being the more, if we perceive it 
to be a source of good and happiness to 
others, which is the case with all morally 
good or holy beings. 

(4.) From the combined action of the two 
last mentioned laws, it will follow, that God 
is the object of the supreme or highest love. 
God is at the same time the infinity of natu- 
ral existence, and the infinity of moral per- 
fection; so that realizing in himself those 
attributes of existence and character, which 



CHKISTIAN LOVE. 117 

attract the highest degrees of love, he of 
right ought to be loved, and in point of fact 
will be loved, by all holy beings, ''with all 
their soul, and mind, and strength." 

(5.) Love, when existing in perfect purity, 
will by its own living power dispense itself 
to beings inferior to God, in accordance with 
the preceding complex law — namely, flowing 
out to each one in its appropriate place, in a 
degree corresponding with the extent or 
greatness of its being, combined with its 
moral excellence. So that the holy soul, 
under the influence of this law, naturally 
loves God ill God's degree ; loves angels in 
the angelic degree; and loves men in the 
human degree. 

(6.) And these more general laws of love 
are modified by another. That is to say, 
we are to take into view, not only being and 
character, but relative situation. Holy love, 
other things being equal, will, by its own 
law of action, love most those beings who 
are brought into the nearest relations ivith 
it. The same being is a more appropriate 
object of some degrees and forms of love, 
11 



118 CHRISTIAN LOVE. 

in some situations, than he "vvould be in 
others. And therefore it is natural to sup- 
pose that he will be loved more in such situ- 
ations. Accordingly a man, whose heart 
is the subject of holy love, will love a pa- 
rent or child, a brother or sister, and other 
members of his family, more than others; 
because, in consequence of their situation, 
and the relations they sustain, they are the 
appropriate objects of such higher love. It 
is impossible, in the nature of things, that 
the same amount of love should be practically 
bestowed upon others, who sustain less inti- 
mate relations. The fact of less intimacy 
of relations implies, that the channels of 
love are not so fully open in those direc- 
tions ; and therefore it is impossible that an 
equal degree of love should flow out. 

And I would add a remark further in con- 
nection with what has been said. Holy 
love, being a living and permanent princi- 
ple, is not brought into exercise as a matter 
of mere prudential calculation, or as the 
result of a mere efi'ort of the will. If it 
were will work, it would be man's work; but 



CHRISTIAN LOVE. 119 

being God's work, it has a permanent na- 
ture. Requiring only its appropriate object, 
it acts naturally ; and of course without la- 
bour or effort of any kind ; turning instinc- 
tively from what is evil; harmonizing with 
what is good; moving always in its appro- 
priate sphere, under the regulation of its 
divine relationships, correspondences, and 
impulses ; and as steadily and easily as the 
planets move in their courses, and as de- 
scending rivers flow to the ocean. Blessed 
are those who know what this is from expe- 
rience. 

But we pass now to another view of the 
subject. Holy love, considered as a perma- 
nent life in the soul, is twofold, emanative 
and ATTRACTIVE. And both forms or me- 
thods of operation are regulated by fixed 
laws. Love, in its emanative nature, goes 
forth, as it were instinctively, and without 
thinking of its own happiness, to seek the 
happiness of others. And it flows out to 
them, not accidentally, not independently of 
all regulation ; but in accordance with fixed 
principles — principles which have relation to 



120 CHRISTIAN LOVE. 

time and place, to extent and characteristics 
of being. It is this form of the life of love, 
which I have just explained. 

But holy love presents another aspect, 
and may indeed be said to possess another 
nature — a nature which the world has known 
hitherto hut very iviperfecthj^ because its eye 
has not been opened to behold and admire 
it. I refer to its attribute of attraction — 
an attribute, which, though scarcely known, 
is a real and inherent part of true love, and 
which is destined, under favourable circum- 
stances, to exert a mighty influence. 

Love, in its attractive nature, has the 
power of drawing the thoughts and affections 
of holy beings to itself. This power it does 
not seek; but it possesses it without seeking. 
The beneficence of its emanative nature, the 
brightness, as it were, of its outgoing, lays 
the foundation of that remarkable power 
which it has of drawing the eyes of all be- 
ings to the contemplation of its own light. 

And of this I propose to give a little fur- 
ther explanation. Of all things or objects 
of contemplation, either in the natural or 



CHRISTIAN LOVE. 121 

moral world, holy love is the most beautiful. 
So that it should ever be remembered, that 
love is not more love than it is beauty; and 
it can cease to be the one, as soon as it 
can cease to be the other. Beauty, by the 
order and the necessary nature of things, is 
the grace, the radiance, the light of love. 
And love possesses the remarkable trait of 
its attractive power through the medium of 
its beauty ; — it being the characteristic of 
beauty to give pleasure. Love could not be 
known as beauty, even if it could exist as 
such, if it failed to give pleasure. And it 
is the characteristic or attribute of that 
which gives pleasure, to exert a projpitiative 
and attractive power towards itself. 

To give pleasure, and to attract through 
the medium of that pleasure, is an attribute 
even of natural beauty. The flower by the 
way side arrests the notice of the traveller; 
we gaze with delight upon the extended and 
variegated forest; the eyes turn, instinctive- 
ly as it were, upon the stars in their bright 
and quiet motion, because there is something 
even in natural beauty, which appeals to, 
11* 



122 CHRISTIAN LOVE. 

and which controls the heart. But moral 
beauty — that beauty which attaches itself to 
virtue — is of a much higher kind, and has 
much more of attractive power than mere 
natural beauty. But virtue, when not con- 
sidered abstractly, but as a principle in liv- 
ing exercise^ is the same thing as holy love. 

Adopting, therefore, this conclusion, that 
love, by its own nature, has an attractive as 
well as an emanative power — that it not only 
goes forth to do others good, but attracts 
others to itself by its own goodness, we pro- 
ceed now to say, that the attractive, as well 
as the emanative or outgoing power of love, 
HAS ITS LAWS. And some of these laws I 
shall proceed now to enumerate. 

First. The first law of love, in its at- 
tractive form, is this: the attractive poioer 
of love will he in proportion to its emanative 
power. In other words, he whose heart goes 
forth most fully and fervently for the good 
of others, will most fully attract hearts to 
himself. Love, in its pure state, begets 
love; and begets it in a proportion or de- 
gree corresponding to its own strength. He 



CHRISTIAN LOVE. 123 

who blesses others most, "will be most blessed 
in return. 

Second. Another law of love, in its at- 
tractive form, is this. Of loving or holy 
beings, those have the most attractive power^ 
who have the greatest capacity of loving. It 
is reasonable to suppose, (and the supposi- 
tion seems to be sustained by the Scrip- 
tures,) that there are circles, orders, or 
spheres of holy beings, rising one above 
another, and occupying their appropriate 
positions from man to the Deity, and the 
sphere that stands in advance of the others, 
has, in consequence of the greater capaci- 
ties of love which are there enjoyed, a wider 
and more powerful attractive influence. As 
angels and seraphs can love more than man, 
in consequence of their greater capacity of 
loving, so will they shine out and become 
radiant with a greater degree of moral beau- 
ty, and will therefore have the greater at- 
tractive power over others. 

Third. A third law, which modifies the 
action of the two preceding, is this : the 
degree of attracting influence will depend^ 



124 CHRISTIAN LOVE. 

in part^ on the nature of the being who is 
the subject of attraction. It is holy beings 
who are attracted by the beauty of holiness, 
and not those who are in their sins. And 
the reason is, that holy beings can see and 
appreciate the radiance and excellence of 
holiness ; while unholy beings, whose inward 
life, in being selfishness, is just the opposite 
of holy love, are blind. Having no eye to 
see the beauty of holiness, they have no 
heart to feel its power. 

Fourth. It follows from what has been 
said, that God, the central principle or life 
of whose existence is love, and whose ca- 
pacity of loving is infinite, is, by the law of 
his nature, the infinite centre of attraction. 
It is by the law of love, and not by the 
pressure of commands and penalties — by the 
sweet and noble influences of attraction, and 
not by the goads of compulsion — that he 
turns and unites the universe of holy beings 
to himself. 

Fifth. Men feel the influence of divine 
attraction — the influence of the ineff'able 
beauty of divine love in sweetly drawing 



CHRISTIAN LOVE. 125 

them to what is true, and right, and good — 
just in proportion as they themselves are 
sanctified. In the beginning of the divine 
life, when the soul just begins to open its 
eye upon the beauty of moral excellence, it 
feels this attractive influence only in a small 
degree. At that period, the soul, though 
not exclusively, is kept, in a considerable 
degree, in a right position, by means of 
commands, penalties, threats. As it gradu- 
ally throws off its own selfishness, and comes 
more and more into the truth and light, it 
is governed less by fear and more by love. 
It is drawn^ not driven. It follows the path 
of the holy, because it loves to. All that is 
necessary, in order to follow the divine 
voice, is to hear it. "My sheep," says the 
Saviour, "hear my voice; and I know them; 
and they follow me." John x. 27. 

Sixth. When the repulsion of sin ceases 
in the heart, and it experiences assurance of 
faith and perfection of love, it enters into 
full harmony with God, and becomes one 
with him, because, becoming in all things 
the subject of that divine attraction which 



126 CHRISTIAN LOVE. 

draws it to the central source of life, it ne- 
cessarily ceases to be the subject of any and 
of all separating influences. And as the 
soul expands in capacity, it becomes the 
more capable of receiving the divine attrac- 
tion, and does in fact experience a higher 
degree of such attraction, and thus passes 
onward and upward from one degree of hea- . 
venly existence to another, from one flaming 
hierarchy of intelligence and love to another; 
always advancing, but never reaching; al- 
ways full, but always expanding; always in 
unity with God, but never identical with 
him. 

Seventh. When the laws of love, in the 
two forms of emanation and attraction, are 
in full force, everything in the moral world 
will be found to be in perfect adjustment. 
Every want will be supplied; every duty will 
be fulfilled; every exigency will be met; 
every fear will be quieted ; every hope will 
be realized. Truth will correspond to truth ; 
love will harmonize with love ; hearts, with- 
out losing their true position, will be bound 



CHRISTIAN LOVE. 127 

together by the golden tie of divine relation- 
ships, and all will be harmony and peace. 

I could say much more upon this interest- 
ing and important subject, but must leave it 
for the present. It is believed that the ex- 
perience of Christians, whose hearts are 
closely united with God, will be found to 
correspond to what has now been said. 



PERSONAL FEELINGS. 



EXTRACTS ILLUSTRATIVE OF PERSONAL FEELINGS J FROM 
THE AUTHOR'S LETTERS FROM PALESTINE. 



I. 

Flowers have no tongues, and therefore 
have no outward speech; but I think they 
may be said to speak with the heart; and 
sometimes they utter or suggest thoughts, 
and enter into little affectionate conversa- 
tions, which are quite interesting. Some of 
the weary hours which were occupied in tra- 
versing the peninsula of Sinai, were relieved 
by these little soliloquies. Allow me to give 
you an instance. 

One day in the desert 

With pleasure I spied 
A flower in its beauty 

Looking up at my side. 
And I said, Oh sweet flowret, 

That bloomest alone, 
What^s the worth of thy beauty, 

Thus shining unknown? 



LETTERS FROM PALESTINE. 129 

But the flower gave me answer, 

With a smile quite divine, 
'Tis the nature, stranger ! 

Of beauty to shine. 
Take all I can give thee, 

And when thou art gone, 
The light that is in me, 

Will keep shining on. 

And, oh gentle stranger. 

Permit me to say, 
To keep up thy spirits 

Along this lone way. 
While thy heart shall flow outward 

To gladden and bless. 
The fount at its centre 

Will never grow less. 

I was struck with its answer. 

And left it to glow 
To the clear sky above it 

And the pale sands below; 
Above and around it 

Its light to impart, 
But never exhausting 

The fount at its heart. 



12 



130 EXTRACTS PROM 

II. 

At a little distance from me I noticed the 
traditionary place where the Saviour is said 
to have wept over Jerusalem. Reaching the 
foot of the mountain, I stopped at the gar- 
den of Gethsemane. At a little distance on 
my right was the beautiful chapel and the 
sepulchre of the Virgin Mary. The tradi- 
tionary belief is that the dust of the mother 
reposes near the garden which witnessed the 
heavy trials of her divine Son, The garden 
of Gethsemane is now enclosed by a high 
wall, which overlooks the channel of the Ke- 
dron. I entered it, and walked among the 
flowers, which the hand of Christian venera- 
tion loves to cultivate on its sacred soil, and 
beneath the shade of the aged olive trees, 
the growth of many hundred — perhaps of a 
thousand years. 

And this, I said to myself, was the garden 
of preparatory suffering; — the sad and me- 
morable scene of one of the most trying 
periods of the Saviour's life. This was the 
place of his agony. It was here he kneeled 



LETTERS FROM PALESTINE. 131 

and prayed. '"If it be possible, let this cup 
pass from me. Nevertheless, not as I will, 
but as Thou wilt." 

The world of spirits took an interest in 
this great struggle. An angel appeared — 
strengthening him. His prayer was an- 
swered. The will of his Father was accom- 
plished. The Son of God was betrayed 
into the hands of wicked men. His blood 
flowed upon Calvary. Jerusalem was de- 
stroyed. But a world was redeemed. 

WRITTEN ON VISITING THE GARDEN OF GETHSEMANE, 
MAY, 1853. 

Oh let me not forget! ^Twas here, 
Earth of the Saviour^s grief and toil ! 

He knelt; — and oft the falling tear 
Mingled his sorrows with thy soil; — 

When, in the garden's fearful hour. 

He felt the great temptation's power. 

Here was the proffered bitter cup. 

" Thy will be done,'' the Saviour said. 
His faith received, and drank it up ; 

Amazed, the baffled tempter fled — 
Repulsed, with all his hate and skill, 
Before an acquiescent will. 



132 EXTRACTS FROM 

Oh man ! in memory of that hour, 
Let rising murmurs be repressed; 

And learn the secret of thy power 
Within a calm and patient breast. 

** Thy will be done V^ ^Tis that, which rolls 

Their agony from suffering souls. 

Such is the lesson that I find, 
Here, in the Saviour^s place of tears; — 

The lesson, that the trusting mind 
Has strength to conquer griefs and fears; 

And doomed upon the cross to die, 

Finds death itself a victory. 



III. 

It was here, when there was a great tem- 
pest, and the ship was covered with the 
waves, that "he arose and rebuked the winds 
and the sea, and there was a great calm/' 
And it was probably upon one of the heights 
rising above these waters, (an old tradition 
says upon Tell Hattin,) that he uttered those 
remarkable sayings — without precedent in 
the annals of mere human thought and wis- 



LETTERS FROM PALESTINE. 133 

dom — which constitute the Sermon on the 
Mount. 

At evening I stood at the door of our tent. 
The stars began to show themselves again. 
The lake was at a little distance. I heard 
its gentle voice. Excepting the sound of 
the waters, there was silence on the plain 
and on the mountains. One feeling occupied 
my heart. One thought subordinated all 
others. 

Strange is the deep, mysterious tie 
Which makes departed ages nigh ; 
But God has formed it; and its power 
Has marked with me this sacred hour. 
^Twas thus, I thought, as thy bright sea, 
Blue-tinted wave of Galilee ! 
With gentle sound and motion sank 
Upon the bold and rocky bank. 

Oh, Lake and Land — where memories last — 
Which link the present to the past; 
Whose waves and rocky heights restore 
Departed scenes and forms once more ! 
'Twas here He pressed the conscious earth ; — 
^Twas here his heavenly thoughts had birth. 
Oh give me back, if yet ye can, 
This '' Son of God,'' this " Son of man.'' 

12* 



134 EXTRACTS FROM 

He comes; — he walks upon the sea; — 
**Have faith," he says, ^^and walk with meP 
I go — I sink — he takes my hand ; 
I, too, upon the waters stand ; — 
But soon from cliff and mountain side 
The tempest sweeps the foaming tide; 
The lightnings flash; — the billows rise; — 
Storms lift and dash them to the skies. 

^Twas to the weak his hand he gave; 
And has he power the weak to save? 
Fierce and more fierce the billows roll, 
But FAITH has anchored in the soul. 
Amid the clouds I see his form ; 
I hear his voice amid the storm ; 
The tempest listens to his will; 
The winds are hushed; — the waves are still. 



IV. 

I wanted repose; and I found it in the 
desert. I wanted communion with God ; and 
I found it there. I found it in the day, in 
the vastness of its objects, and its silence. I 
found it still more in the night, when magni- 
tude enlarges itself, and silence becomes 
more silent. I found it in the earth beneath, 



LETTERS FROM PALESTINE. 135 

and in the heavens above. Often I watched 
the stars. Beautiful as the heavenly man- 
sions, they looked out from their blue abodes 
— clear and lovely — as if they were the eyes 
of that great Being who fills their urns with 
light. There was one with its large angelic 
eye that came with peculiar sweetness. It 
danced upon the mountain tops. It had no 
audible utterance; but there was a divine 
language in its smile, which spake of heaven- 
ly peace. It was in the desert of Sinai that 
I gave it a place in my memory. It was in 
the vast wilderness, which had inspired the 
prophetic impulses and the songs of Moses, 
that I watched the mild splendour of its 
beams, and endeavoured to record the emo- 
tions excited by its mysterious but lovely 
presence. 

WRITTEN IN THE WILDERNESS OF SINAI. 

I marked the bright, the silver star, 
That nightly decked our desert way, 

As shining from its depths afar, 

Its heavenly radiance seemed to say: — 

Oh look! from mists and shadows clear, 

My cheering light is always here. 



136 LETTERS FROM PALESTINE. 

I saw thee. And at once I knew, 
Star of the desert, in my heart ; — 

That thou didst shine, the emblem true 
Of that bright star, whose beams impart, 

From night to night, from day to day, 

The solace of their inward ray. 

There is a beam to light the mind ; 

There is a star the soul to cheer ; 
And they, that heavenly light who find, 

Shall always see it burning clear; 
The same its bright, celestial face, 
In every change of time and place. 

Star of my heart ! that long hast shone, 
To cheer the inward spirit^s sky, 

Illumin'd from the heavenly throne, 
Thou hast a ray that cannot die. 

*Tis God that lights thee. And with Him 

No sky is dark; no star is dim. 



RELIGIOUS STANZAS. 



PENITENCE. 

Oh, say when errors oft and black 
Have deeply stained the inmost soul, 

Who then shall call the wanderer back, 
Who make the broken spirit whole? 

Who give the tortured and depressed 

The grateful balm, that soothes to rest? 

When storms are driven across the sky, 
The rainbow decks the troubled clouds, 

And there is One whose love is nigh, 

Where grief annoys and darkness shrouds ; 

He'll stretch abroad his bow of peace, 

And bid the storm and tempest cease. 

Then go, vain world, 'tis time to part. 
Too long and darkly hast thou twined 

Around this frail, corrupted heart, 
And poisoned the immortal mind; 

Oh, I have known the pangs that spring 

From pleasure's beak and folly's sting. 



138 RELiaious 

Hail, Prince of Heaven! Hail, Bow of rest! 

Oh, downward scatter mercy's ray, 
And all the darkness of my breast 

Shall quickly turn to golden day. 
With Thee is peace ; no griefs annoy; 
And tears are grateful gems of joy. 



IF THERE IS SUNSHINE IN THE PACE. 

If there is sunshine in the face, 

And joy upon the brow, 
Do not suppose, that there's a trace 

Of answering joy below. 

And what avails the outward light, 

Upon the face the smile ; 
If all within is dark as night. 

If all is dead the while. 

Deep in the heart the evil lies. 

Which nought on earth can cure, 
Aversion to the only AYise, 
, To God, the only Pure. 



STANZAS. 189 

Oh Thou, who giv'st the heart renewed, 

Withhold it not from me. 
That, all my enmity subdued, 

I may rejoice in Thee. 



THOU GIVER OF THE RISING LIGHT. 

Thou Giver of the rising light. 

Thou Author of the morning ray; 
At whose command the shades of night 

Are changed to bright and sudden day ; 
Thou too canst rend the clouded heart, 

Enveloped in the shades of sin; 
And let the light that dwelt apart, 

The glory and the gladness in. 

Oh God, our Father and our Friend, 

Dark is the cloud that wraps us now; 
But not in vain our prayers ascend, 

Nor hopeless at thy feet we bow. 
'Tis in the dark, distressing hour. 

That thou dost hear thy people's cry; 
And come and clothe them in thy power, 

And hide them in thy majesty. 



140 RELIGIOUS 



LONG DID THE CLOUDS AND DARKNESS ROLL. 

Long did the clouds and darkness roll 
Around my troubled breast ; 

No starlight shone upon my soul, 
My footsteps found no rest. 

To human help I looked around, 

But vainly sought relief ; 
No balm of Gilead I found, 

No healing for my grief. 

Then to the Saviour's help I cried ; 

He listening heard my prayer; 
I saw his wounded hands and side, 

And felt that hope was there. 

He guides me in the better way; 

He makes my footsteps strong; 
The gloomy night is changed to day, 

And sadness changed to song. 



THE FIRST DAT OF THE NEW LIFE. 

' Ah, how long shall I delight 

In the memory of that day,'' 
"When the shades of mental night 
Sudden passed away! 



STANZAS. 141 

Long around my darkened Tiew 
Had those lingering shadows twined; 

Till the Gospel, breaking through, 
Chased them from my mind. 

There was light in everything. 
Everything was bathed in bliss; 

Trees did wave, and birds did sing, 
Full of happiness. 

Beauty in the woods shone forth, 

Beauty did the flowers display ; 
And my glorious Maker^s worth 

Beamed with matchless ray. 

** Ah, how long shall I delight 

In the memory of that day,^' 
When the shades of mental night 

Sudden passed away. 



JEHOVAH, SOVEREIGN OF MT HEART. 

Jehovah, Sovereign of my heart! 

My joy by night and day! 
From Thee, oh may I never part, 

From thee, ne'er go astray. 
Whene'er allurements round me stand, 

And tempt me from my choice ; 
Oh, let me find thy gracious hand, 

Oh, let me hear thy voice. 
13 



142 RELIGIOUS 

This vain and feeble heart, I know, 

To worldly ways is prone ; 
Bat penitential tears shall show, 

There's joy in Thee alone. 
With God all darkness turns to day ; 

With Him all sorrows flee ; 
Thou art the true and living way, 

And I will walk in Thee. 



MAN'S SPIRIT HATH AN UPWARD LOOK. 

Man's spirit hath an upward look. 
And robes itself with heavenly wings ; 

E'en when 'tis here compelled to brook 
Confinement to terrestrial things. 

Its eye is fastened on the skies ; 

Its wings for flight are opened wide ; 
Why doth it hesitate to rise? 

And still upon the earth abide ; • 

And would's thou seek the cause to know. 
And never more its course repress ; 

Then from those wings their burden throw. 
And set them free from worldliness. 

Shake ofi" the earthly cares that stay 
Their energy and upward flight ; 

And thou shalt see them make their way 
To joy, and liberty, and light. 



STANZAS. 143 



ALTHOUGH AFFLICTION SMITES MY HEART. 

Although affliction smites my heart, 

And earthly pleasures flee, 
There is one bliss that ne^er shall part, 

My joy, oh God, in Thee. 

That joy is like the orb of day, 
When clouds its track pursue ; 

The shades and darkness throng its way, 
But sunlight struggles through. 

Oh Thou, my everlasting light, 

On whom my hopes rely ; 
"With thee the darkest path is bright, 

And fears and sorrows die. 



IF clouds arise and storms appear. 

If clouds arise and storms appear, 

If fortune, friends, and all forsake me, 

There^s One to shed with mine the tear. 
And to his bleeding bosom take me. 

Blest Saviour! Let it be my lot, 

To tread with Thee this round of being ; 

Thy love and mercy alter not. 
When every sunbeam friend is fleeing. 



144 RELiaiOUS STANZAS. 

Oh, be it thine to guide my soul 
Along the wave of life's dark ocean; 

And nought Fll fear, when billows roll. 
Nor dread the whirlwind^s rude commotion. 

Thy love shall be my polar light, 
And whether weal or woe betide me, 

Through raging storm and shadowy night, 
Its blaze shall shine to cheer and guide me. 



THE DIVINE LIFE. 

Oh, sacred union with the Perfect Mind ! 

Transcendent bliss, which Thou alone canst give! 
How blest are they, this pearl of price who find, 

And dead to earth, have learnt in Thee to live. 

Thus, in thine arms of love, oh God, I lie, 
Lost, and for ever lost, to all but Thee. • 

My happy soul, since it hath learnt to die, 
Hath found new life in thine Infinity. 

Oh, go and learn this lesson of the cross ; 

And tread the way which saints and prophets trod, 
AVho, counting life, and self, and all things loss. 

Have found in inward death the life of God. 



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Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Oct. 2005 

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